First Dictionary of Psychoanalisys

DICTIONARY OF PSYCHOANALYSIS
DICTIONARY OF
PSYCHOANALYSIS
A Gift for Sigmund Freuds
80th Birthday
Dr. Richard Sterba

Translated by
Peter T. Hoffer, Ph.D.
The English translation of the headings was undertaken by Dr. Edith B. Jackson,
Vienna, with the support of the English Glossary Committee under the direc-
tion of Dr. Ernest Jones, London.
The French translation of the headings was undertaken by la commission lin-

guistique pour lunification du vocabulaire under the direction of Dr. Edouard
Pichon (president) and Princess Marie Bonaparte (vice-president).
First published in 2013 by

Karnac Books Ltd
118 Finchley Road
London NW3 5HT
Copyright 2013 by Richard Sterba
The right of Richard Sterba to be identified as the authors of this work has been
asserted in accordance with 77 and 78 of the Copyright Design and Patents
Act 1988.
All rights reserved. No part of this publication may be reproduced, stored in

a retrieval system, or transmitted, in any form or by any means, electronic,
mechanical, photocopying, recording, or otherwise, without the prior written
permission of the publisher.
British Library Cataloguing in Publication Data
A C.I.P. for this book is available from the British Library
ISBN-13: 978-1-78220-053-6
Typeset by V Publishing Solutions Pvt Ltd., Chennai, India
Printed in Great Britain
www.karnacbooks.com
CONTENTS
ACKNOWLEDGEMENTS vii
A NOTE ON TRANSLATION ix
PREFACE TO RICHARD STERBAS DICTIONARY

OF PSYCHO-ANALYSIS xi
FOREWORD xiii
DICTIONARY OF PSYCHOANALYSIS, AG 1
EPILOGUE 201
TRANSCRIPT OF AN INTERVIEW WITH RICHARD STERBA 203
ALPHABETICAL LIST OF GERMAN HEADINGS AND THEIR

ENGLISH EQUIVALENTS 225
REFERENCES 233
v
ACKNOWL EDGEMENTS
I would like to express my deep gratitude to all the people who have
supported me in this daunting undertaking and have assisted me in
innumerable ways in bringing this project to its completion:
To Salman Akhtar, psychoanalyst, author, friend, colleague, poet, and
lexicographer extraordinaire, who first brought the existence of Sterbas
lexicon to my attention and convinced me of its historical importance
and the value of making it accessible to the public.
To Leticia Fiorini and Gennaro Saragnano, former and present chairs
of the publications committee of the International Psychoanalytical
Association; and to its members, Mary Kay ONeil, Samuel Arbiser,
Gail Reed, Christian Seulin and Paulo Sandler, who have responded
positively to all my suggestions and wholeheartedly supported my
efforts in bringing the project to fruition.
To Robert Michels, Verena Sterba Michels and Katherine J. Michels,
whose long-standing dedication to psychoanalysis and whose familial
ties to Richard Sterba have immeasurably enriched both the content
and spirit of the work.
To Nellie Thompson, who made it possible for me to gain access to the
transcript of the interview with Richard Sterba, made under the auspices
of the Columbia Psychoanalytic Textbook Project, which is included in
vii
viii ACKNOWLEDGEMENTS
the volume, and who provided me with valuable information about

its nature and origin.
To Rhoda Bawdekar-Sebastin, publications officer of the Interna-
tional Psychoanalytical Association, who has graciously answered my
sometimes perplexing questions and guided me in solving innumer-
able technical problems connected with the production of the volume.
To Kevin Murphy, chair of the Department of Humanities of the
University of the Sciences in Philadelphia, whose support and perse-
verance were crucial in facilitating my receiving a sabbatical leave from
the university to complete the project; and to all my colleagues in the
department, who have continually encouraged me in this, and other
scholarly endeavours over the years.
And lastly, to my brother, Axel Hoffer, whose influence in my life is
profound and incalculable, and without whose enduring presence this
work, and others like it, would never have come into being.
Peter T. Hoffer
Philadelphia, September 2012
A NOTE ON TRANSLATION
All translations entail a compromise on the part of the translator between

the desire to retain the literal meaning of the original and the necessity
of rendering it accessible to the reader in a form that is both faithful to
the one and comprehensible to the other. Mindful of these constraints,
I have attempted to the best of my ability to preserve both the substance
and the spirit of Sterbas complex, highly technical, sometimes convo-
luted scientific discourse in a way that at times makes it appear stilted,
or Germanic, to the English-speaking reader. Regrettably, it is some-
times necessary to sacrifice faithfulness in favour of comprehensibility.
By the same token, I have attempted to preserve the historical, along
with the linguistic, integrity of the work by retaining the alphabetical
sequence of the German headings, followed by their English and French
equivalents in parentheses in the original form in which Sterba pre-
sented them. For the readers convenience, I have provided an alpha-
betical list of English headings, along with their German equivalents at
the end of the volume.
Being cognisant of criticisms that have been levelled at James
Stracheys translation of certain terms and their compounds (e.g.,
instinct for Trieb; cathexis for Besetzung; parapraxis for Fehlleistung) in
the Standard Edition, and at the same time mindful of my obligation to
ix
x A N OT E O N T R A N S L AT I O N
maintain historical authenticity, I have elected to retain the terminology

agreed upon by the English Glossary Committee as indicated in the
statement on translation of headings that Sterba included in the origi-
nal volume (see p. ix). In instances where Sterba used certain German
expressions involving long compound words or complex phrasesin
some cases, perhaps, of his own inventionI have provided the orig-
inal German in square brackets. In instances where he refers to later
entries that are not included in the volume because they appear alpha-
betically after the letter G, I have inserted the original German head-
ing in square brackets after the phrase see separate entry.
I have altered Sterbas method of citation, according to which all refer-
ences to books were cited in full in the text, and references to published
papers were keyed to a list of abbreviations primarily of German and
Austrian psychoanalytic periodicals in existence at the time of writing,
most of which were discontinued before the beginning of World War
II. In their place, I have provided the dates, in parentheses, of all works
cited in the text, along with their respective authors names, keyed to the
list of references at the end of the present volume. References to works
originally written in German have been replaced by their English coun-
terparts, where they exist. Sterbas citations of the Gesammelte Schriften,
the first German edition of Freuds collected works, are represented by
their counterparts in the Standard Edition.
I would like to extend my sincere apologies to the reader for any
inadvertent errors and omissions that have occurred in the process of
my translating this work.
Peter T. Hoffer
PREFACE TO RICHARD STERBAS DICTIONARY
OF PSYCHO-ANALYSIS
July 3, 1932
Dear Dr. Sterba, Your Dictionary gives me the impression of being a

valuable aid to learners and of being a fine achievement on its own
account. The precision and correctness of the individual entries is in
fact of commendable excellence. English and French translations of the
headings are not indispensable but would add further to the value of
the work. I do not overlook the fact that the path from the letter A to the
end of the alphabet is a very long one, and to follow it would mean an
enormous burden of work for you. So do not do it unless you feel an
internal obligationonly obey a compulsion of that kind and certainly
not any external pressure.
Yours sincerely,
Freud.
A facsimile of the original of this letter, along with the original of

the note on translation immediately preceding it, was printed as
a frontispiece to the first of five instalments (Abasie to Angst) of
Sterbas Handwrterbuch der Psychoanalyse, Vienna: Internationaler
Psychoanalytischer Verlag, 1936b.
xi
FOREWORD
Salman Akhtar
The meaning of the phrase psychoanalytic dictionary is, on the

surface, self-evident. It refers to an alphabetically-arranged compen-
dium of terms and concepts associated with the field of psychoanaly-
sis, alongside a brief explication of each notions etymology, definition,
origin, and usage. Many such dictionaries exist (for an annotated listing
of these, see Akhtar, 2009, pp. 312318) and each of them is delightful
and informative in its own way. And yet, important differences exist
between them. This is in part due to the fact that psychoanalytic termi-
nology is intricately bound with the diverse trajectories along which the
discipline has evolved over its 113-year history. As a result, some dic-
tionaries (e.g., Laplanche & Pontalis, 1973) are restricted to Freuds con-
tributions while others (Abram, 2007; Evans, 1996; Hinshelwood, 1991;
Lopez-Corvo, 2003), equally single-mindedly, devote themselves to the
works of Klein, Winnicott, Bion and Lacan, respectively. Representing
only selected facets of a rich lexicon, these volumes are also legiti-
mately called psychoanalytic dictionaries even though the designa-
tion is perhaps more suited for those collections which are inclusive
of all the schools within psychoanalysis, be they Freudian, Kleinian,
Winnicottian, Mahlerian, Sullivanian and why not, even Lacanian (e.g.,
Akhtar, 2009; Auchincloss & Samberg, 2013; Eidelberg, 1968; Moore &
xiii
xiv FOREWORD
Fine, 1990; Rycroft, 1968). Some of these books are slim, others hefty.
Some are stolid and avoid trivia. Others have a light touch and even a
bit of humour. Some contain technical recommendations while others
strive for clinical neutrality. Such differences notwithstanding, perusal
of these volumes is always illuminating and useful.
Note that so far I have used the phrase psychoanalytic dictionary
in its literal sense. I contend, however, that there is more to this phrase
than meets the eye. And, here I am in debt to the eminent North
American psychoanalyst, Fred Pine, who, in talking of the large number
of concepts that have evolved and are now prevalent in psychoanalysis,
deploys the term psychoanalytic dictionary as a metaphor. He states
that:
The core point of using the metaphor of a psychoanalytic dictionary

is that, like a usual language dictionary, it provides a vocabu-
lary that can be used to create an endless array of writing. With
a view that our multitude of psychoanalytic concepts and larger
theories are the vocabulary of a psychoanalytic dictionary, it will be
argued that this vocabulary gives us immense flexibility in creating
endless stories of particular clinical moments of patients lives.
(2006, p. 464)
Pines psychoanalytic dictionary is echoed in Bologninis (2011)

description of the analysts working self, which stores a broad array
of theories, heroes, and role models, and makes them available to
the analysts working ego to consult with and selectively use these
sources in this or that clinical moment.
To these literal and metaphorical meanings of psychoanalytic
dictionary, one might add a historical one as well. After all, psychoa-
nalysis is an evolving field and any given dictionary inevitably reflects
a cross-section in time, a heuristic biopsy, so to speak. It depicts the state
of psychoanalytic art at that time and the degree of synthesis or diver-
gence between different perspectives that characterised the era. Armed
with these three perspectives, (i.e., literal, metaphorical, and histori-
cal), we approach the Sterba dictionary, which the Philadelphia-based
German scholar, Peter Hoffer, has translated into English.
Allow me at first to say a few words about Richard Sterbas diction-
ary and then a few about Peter Hoffer. In doing the former, I will borrow
freely from my earlier synopsis of the book, though, at that time, I had
FOREWORD xv
only glimpsed it and, not knowing German, picked up the meanings of

only a few entries (and that too with the help of none other than Peter
Hoffer himself!). Here is what I wrote then.
This German language book is the first surviving glossary of

psychoanalysis. A glossary had been published some twelve
years before it by the Hungarian Psychoanalytic Society, accord-
ing to Sandor Lorand (personal communication, Eidelberg, 1968,
p. 344) but all its copies were destroyed by the Nazis during their
takeover. Sterbas book is therefore of great historical importance.
Its story should be riveting for all those who live and breathe
psycho-analysis. Sterba was encouraged to compile a collection
of psychoanalytic terms, along with their definitions, by Adolf
Storfer, who at that time was the Director of Internationale Psy-
choanalytischer Verlag, the publishing house set up at the behest
of Sigmund Freud. However, by the time Sterba prepared the first
installment of the manuscript, Storfer had been replaced by Martin
Freud as the person in charge of the press; the latter is thus the
official publisher of the book. The book itself appeared in five
installments of some twenty-five pages each. By the time the fifth
installment was published, Freud was turning eighty. It was there-
fore decided to put the five booklets together in the form of a solid
and continuous volume. Freud was not only pleased by it, but also
agreed to write a brief Foreword for it. With characteristically wry
exhortation, Freud exhorted Sterba to undertake this work not for
any external rewards, but only as a submission to some internal
obligation (Freud, 1932, p. 253). Freud also suggested that each
German language entry should be accompanied by its English and
French translation. The English translations were done by Edith
Jackson in consultation with the informal glossary committee
(Ornston, 1985, p. 391) headed by Ernest Jones. The French transla-
tions were done by la commission linguistique pour lunification
du vocabulaire psychanalytique franaise, Paris, under the super-
vision of Edouard Pichon and Princess Marie Bonaparte. The book
contains a total of 421 entries. Contrary to Ludwig Eidelbergs
(1968, p. 344) declaration that the entries go up to the letter F, the
book contains a full thirty-eight pages of terms beginning with
the letter G. Although Sterbas autobiography (1982), written sev-
eral decades later, hints that he never gave up the desire to bring
xvi FOREWORD
the dictionary to its completion by writing entries from letters

H to Z, this somehow never happened. To what extent the travails
of his migration from Europe and resettlement in the USA were
responsible for this lapse is unclear. Having received an endorse-
ment from Freud for what he had already accomplished, and then
Freuds passing away, could also have contributed to Sterbas
diminished zeal towards this project. These are matters of specu-
lation, however. What matters is that the book is truly a treasure
trove of psychoanalytic ideas. (2009, p. 312)
The last phrase of this passage has become more affectively convincing
for me now that I have access to Sterbas complete text in English. What
impresses me is the highly textured quality of this work. Five of its fea-
tures are particularly worth noting.
The text, though offered as a Festschrift to Freud, is hardly restricted to

the masters work. It includes not only the views of Freuds beloved
pupils such as Abraham, Ferenczi, Reich, Jones and Alexander, but
also those of suspect loyalty to him (e.g., Rank, Tausk), and outright
rebels (e.g., Stekel, Jung and Adler). Though not entirely success-
ful in avoiding partisanship when it comes to discussing their views,
this representative sample nonetheless provides a fuller picture of
psychoanalysis in the 1930s.
Unlike contemporary glossaries of psychoanalysis, the Sterba book
devotes considerable space to psychodynamic explanation of vari-
ous symptoms including Abulia (lack of willpower due to weakness
of affect), Arc de Cercle (the bodys becoming arched due to extended
spasm of back muscles during a hysterical attack in an antagonis-
tic representation of coitus), Dirnenkomplex (the triad of disappoint-
ment in the father, desire for vengeance on men, and exploitative
submission to men, with all three elements representing an uncon-
scious prostitution fantasy), Erbrechen (hysterical vomiting), and
Geruchserotik (olfactory erotism), to name a few. Such interest in
symptoms, alongside consistent attention to the human body, fre-
quent reference to sexuality, and a pervasive commitment to the
economic principle of metapsychology (Freud, 1915e; Rapaport,
1960), depicts the flavour of the turn of the century psychoanalysis.
The reader thus experiences an academic time travel in its best and
most thrilling form.
FOREWORD xvii
Sterbas book also contains the seeds of many important ideas

that were to be fleshed out later. Thus, Anlehnung, Anpassung,
and Forschungstrieb seem to be the conceptual antecedents of the
principle of multiple function (Waelder, 1936), auto- and alloplastic
adaptation (Hartmann, 1939), and epistemophilic instinct
(Nunberg, 1931; Steinberg, 1993).
A fourth point to note is that coexistent with dated terminology (e.g.,
anxiety hysteria, urethral dreams), there exist passages that are strik-
ingly modern and even relational, to use an au currant expression.
Examples include the entry on Familienkomplex (the involvement of
non-parental figures in Oedipal fantasies when the child is growing
up in an extended family or has many older siblings), Geflligkeit-
strume (dreams of compliance with the analyst), and Gegenbesetzung
(anti-cathexis, which allows the possibility that certain reaction for-
mations are restricted to special object-relations and do not spread
over the entire character of the person).
Finally, the Sterba book also contains directives for technique.
Four quotes should suffice to illustrate this: (i) Analysis must also
uncover the aggressive, along with the libidinal components in every
neurotic symptom (see the entry on Aggressionstrieb); (ii) One
speaks of the activity of the analyst when he steps out of his antici-
patory, purely explaining and observing attitude in order to have
an effect on the patient through personal, activecommanding a
forbiddinginfluence: such activity can be very necessary, partly
to protect the patient from harm, partly to further the production
of analytic material (in the entry on Aktivitt); (iii) It is the task of
psychoanalytic technique to divide and to put something in place of
[Einzusetzen] the elements that have been left out and in this way to
enlarge the elliptic representation into one that is complete (in the
entry on Elliptische Darstellung); and (iv), The therapeutic procedure
of analysis permits us, by circumventing and removing the censor-
ship, to connect re-cathected permanent traces that have been kept
from consciousness with the verbal remnants that belong to them
and thus to make them conscious (in the entry on Erinnerung).
Coming back full circle to the three interpretations of the phrase

psychoanalytic dictionary mentioned earlier, the Sterba book can
safely be declared as outstanding in all these ways. On the literal level,
it is a superb collection of psychoanalytic terms of the 1930s. On the
xviii FOREWORD
metaphorical level, it rejuvenates the drive-theory perspective and the

metapsychological approach that we all carry in our analytic working
selves. On a historical level, it offers a glimpse of the early evolution of
psychoanalytic theory and also reveals the germs of later ideas con-
tained in it.
We are indebted to Peter Hoffer for making this hitherto untrans-
lated gem available to us in the lingua franca of todays world. A scholar
of German, Hoffer is no stranger to psychoanalysis. He has translated
the Freud-Ferenczi correspondence, published as a three-volume set in
the late 1990s, and has also written some original papers on Ferenczi
(2003, 2008) himself. His translation of the Sterba dictionary is loyal
to the text, unpretentious in tone, user-friendly in cross-referencing
various entries, and understated in the unavoidable identification that a
translator develops with the original author. I have known Peter Hoffer
for many years and can testify that the same qualities of congeniality,
diligence, and poise characterise him as a person. Weall of usowe
this good man our sincere gratitude!
References
Abram, J. (2007). The Language of Winnicott. London: Karnac.
Akhtar, S. (2009). Comprehensive Dictionary of Psychoanalysis. London:
Karnac.
Auchincloss, E. & Samberg, E. (Eds.) (2013). Psychoanalytic Terms and
Concepts. New Haven, CT: Yale University Press.
Bolognini, S. (2011). Secret Passages: The Theory and Technique of Interpsychic
Relations. G. Atkinson (Trans.). London: Routledge.
Eidelberg, L. (Ed.) (1968). Encyclopedia of Psychoanalysis. New York: Free
Press.
Evans, D. (1996). An Introductory Dictionary of Lacanian Psychoanalysis.
New York: Routledge.
Freud, S. (1915e). The unconscious. S. E., 14: 159216.
Hartmann, H. (1939). Ego Psychology and the Problem of Adaptation.
D. Rapaport (Trans.). New York: International Universities Press, 1958.
Hinshelwood, R. (1989). A Dictionary of Kleinian Thought. Northvale, NJ:
Jason Aronson.
Hoffer, P. (2003). The wise baby meets the enfant terrible: the evolu-
tion of Ferenczis views on development. Psychoanalytic Psychology,
20: 1829.
FOREWORD xix
Hoffer, P. (2008). Ferenczis collaboration with Rank: on paradigm shift

and the origins of complementarity in psychoanalysis. American Journal
of Psychoanalysis, 68: 128138.
Laplanche, J. & Pontalis, J. -B. (1973). The Language of Psychoanalysis.
D. Nicholson-Smith (Trans.). New York: W. W. Norton.
Lopez-Corvo, R. (2003). The Work of W. R. Bion. London: Karnac.
Moore, B. & Fine, B. D. (1990). Psychoanalytic Terms and Concepts. New
Haven, CT: Yale University Press.
Nunberg, H. (1931). The synthetic function of the ego. International Journal
of Psychoanalysis, 12: 123140.
Pine, F. (2006). The psychoanalytic dictionary: a position paper on
diversity and its unifiers. Journal of the American Psychoanalytic Association,
54: 463491.
Rapaport, D. (1960). The structure of psychoanalytic theory. Psychological
Issues, 6: 3972.
Rycroft, C. (1968). A Critical Dictionary of Psychoanalysis. London: Penguin.
Steinberg, B. S. (1993). The need to know and the inability to tolerate not
knowing. Canadian Journal of Psychoanalysis, 1: 85103.
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Quarterly, 5: 4562.
DICTIONARY OF PSYCHOANALYSIS, AG
Abasie (abasia; abasie)

means the inability to walk. As a hysterical symptom, abasia appears
when the function of walking acquires a forbidden sexual-symbolic
meaning and is inhibited for this reason. The specific sexual-symbolic
meaning of walking that lies at the basis of such an inhibition in walk-
ing can be recognised in each individual instance only through a
psychoanalysis.
Aberglaube (superstition; superstition)

In superstition are manifested both a primitive mental state as well as
a primitive world view, which [appears] to a greater extent as the adult
intellect of civilised man senses and views the world as a projection of
the contents and activities of his own mind. Accordingly, superstition
is found especially in primitive peoples and in those civilised men who
have remained at a standstill in a primitive way of thinking and feel-
ing with a part of their emotional life, even though the remainder of
their intellectual life has arrived at a stage of the highest development.
In the ranks of the intellectuals, it is especially those who suffer from
1
2 T H E F I R S T D I C T I O N A RY O F P S Y C H OA N A LY S I S
compulsive illness that represent the largest portion of superstitious

people. Now and then they make use of their own techniques and tricks
to realise their suspicions, premonitions, and dreams, in the process of
which deceptions in memory, forgetting, indirect seeing, and reading
are often first-rate aids. It is usually repressed, aggressive instinctual
strivings, which, transformed into superstitious fears of misfortune,
return from outside into consciousness, from which they have been
expelled. Even the primitive belief in magical powers, which originates
in the narcissism of the child, determines that coincidences are reinter-
preted superstitiously in that the superstitious person interprets them
as acts of higher powers.
Abfuhr (discharge; dcharge, dversement)

is a concept from the energetic sphere of psychoanalytic thought. It is a
designation of the release of that psychic energy from the psychic appa-
ratus which had been infused into it by internal (instinctual) or external
stimuli. By means of the discharge of the infused amount of energy,
the energy level of the psychic apparatus sinks back to where it was
before the introduction of the stimulus. The possibilities of discharge
are twofold: the motor sphere [Motorik] of the primitive fidgeting and
screaming of the infant up to purposeful action, which aims at chang-
ing the external world, and affectivity [Affektivitt]. Analysis considers
affective reactions such as rage, shame, mourning, etc. as processes that
have the effect of discharging energy by means of their secretory and
motor innervations. When I give my rage free rein, then, relieved of
it, I can return to the normal state of psychic equilibrium.
If a motor or affective resolution of the stimuli that have been intro-
duced is impossible, because the appropriate reaction is inhibited by
the norms of the personality or by the external world, then the reac-
tion can be delayed with corresponding development and strength of
the ego, and its energy can possibly be used with an altered aim. If,
however, the tension is unbearable and a direct discharge is impossible
after all, then the individual wards off the unpleasurable demands after
discharge by means of repression [Verdrngung] (see separate entry)
or other mechanisms of defence. In Freuds earlier writings, this proc-
ess is called strangulation of an affect. The inadequately repressed
demand for discharge then returns in distorted form in the neurotic
symptom, whereby the symptom can simultaneously signify an, albeit
A 3
inadequate, discharge by means of its unconscious satisfaction. The

cathartic method [kathartische Methode] (see separate entry), by means
of abreaction [Abreagieren] (see separate entry), attempted to discharge
the amount of affect that has become pathogenic. Analytic therapy
also attempts to abreact dammed-up quantities of affect (see therapy
[Therapie]).
Abhngigkeiten des Ichs (dependence of the ego;

sujtions du moi)
The ego shows three kinds of dependencies as a psychic agency: 1) on
the external world, corresponding to the perception of the external
world as one of the functions of the ego; 2) on the id, that is, on its libidi-
nal demands, determined by the fact that the access to motility, that is,
to instinctual discharge, is only possible by way of the ego, and 3) on
the superego, which makes the ego responsible for its actions, but also
even for the ids wishes, which remain unconscious to the ego. These
three dependencies often make the situation and task of the ego very
difficult, especially since the requirements that are imposed on the ego
by the three severe masters (Freud, 1933a, p. 77]) frequently contra-
dict one another. The ego attempts harmoniously to mediate between
them. When it fails in its task, the result is the development of anxiety;
realistic anxiety, when it takes too little account of its dependence on the
external world; moral anxiety [Gewissensangst], when it does not satisfy
the demand of the superego; neurotic anxiety about the all too strong
instinctual demands of the id (see ego [Ich]).
Abirrungen, sexuelle (sexual aberrations; aberrations sexuelles)

See perversions [Perversionen].
Abkmmlinge des Unbewuten (derivatives of the unconscious;

drivs de linconscient)
is, according to Freud, the common term for a series of manifest (per-
ceptible) psychic phenomena, which psychoanalysis has recognised
as continuations of processes in the unconscious. Derivatives of the
unconscious are, for example, fantasies, substitutive formations, symp-
toms. They mediate the traffic from the unconscious to the conscious.
The derivatives of the unconscious play a major role in analytic therapy,

since the technique of free association [freier Einfall] (see separate entry)
leads to the production of such derivatives.
Ablehnung (rejection, repudiation; rejet, repudiation)

is frequently used as a synonym for defence [Abwehr] (see separate
entry) (e. g., rejection of the outside world, rejection of instinctual ten-
dencies [Triebtendenzen], etc.).
Abnorm (abnormal; anormal)

is the opposite of normal. Psychoanalysis has shown that the boundary
between abnormal and normal in the psychic sphere is far and away
more fluid than has previously been assumed. In every human being
there are staging points for abnormal behaviour, in the form, as it were,
of deviations towards perversion, to hysterical symptoms or obsessive-
compulsive phenomena. Above all, however, in every human being the
normal psychic processes are ruptured by the formations of the dream
and the parapraxes, which must already be considered as abnormal for-
mations with regard to normal thought and action, because they signify
the penetration of unconscious mental contents into consciousness, and
because, in their mechanism, they repeat the essential characteristics
of the modus operandi of hysteria and obsessional neurosis, without, to
be sure, causing generally more significant disturbances in the psychic
economy.
It has been shown that most abnormal manifestations of mental life
are in no way completely new and different phenomena when com-
pared to the normal, but rather that they occur to a small extent or at a
different point in time (childhood), even in the normal. Therefore, the
differentiation between normal and abnormal is frequently a quantita-
tive one and dealt with from a practical vantage point.
abreagieren (abreaction, to abreact; abraction, abragir)

is what we call the type of resolution that stands at the disposal of the
normal psychic apparatus when a psychic trauma (see separate entry),
that is, an unusually strong stimulus, has impacted it. Abreaction occurs
either through motor actions, in other words, through acts, or through
A 5
affective reactions (see affect [Affekt]). The energy that is brought in

through stimulus is brought to discharge through abreaction; the psychic
apparatus achieves equilibrium again through abreaction. If the abre-
action of the traumatic stimulus is absent for any reason, the expected
affect [is] clamped in (eingeklemmt), as it were, then it comes, according
to Breuer and Freuds first theory of hysterical phenomena, to an abnor-
mal use of the psychic energy of affect by using it to form hysterical
symptoms. The hypnotic and the purely cathartic methods of treatment
attempt to withdraw the energy from the hysterical symptom through
deferred abreaction, that is, through allowing the in the interim fre-
quently forgotten traumatic events to be re-experienced under full affec-
tive reaction, and thus enabling the normal discharge of the abnormally
utilised amount of affect. In therapeutic psychoanalysis, it also comes to
abreaction of repressed quantities of affect (see therapy [Therapie]).
Absenz (temporary loss of consciousness; perte

temporaire de la conscience)
is a mostly partial shutting off of consciousness of brief duration. A tem-
porary loss of consciousness occurs at the height of sexual satisfaction;
a temporary loss of consciousness also occurs in the hysterical attack.
It is conceived of by Freud as an extension of the temporary loss of
consciousness that occurs at the height of sexual satisfaction. Tempo-
rary losses of consciousness also occur during daydreams. The tempo-
rary loss of consciousness in epilepsy is an abortive, epileptic seizure
with loss of consciousness for a few seconds (petit mal, absence).
Abspaltung (splitting off, dissociation; viction)

The expression splitting off is used mainly in Freuds Studies on
Hysteria (1895d). There, splitting off of a psychic group, that is, of a
series of associatively connected ideas, is described as a process that
results when an active exertion is undertaken not to think about the
unpleasurable content of the group in question, to postpone it, to for-
get it. The portion of affect of the group that is isolated by splitting
off can find abnormal discharge in conversion symptoms and compul-
sive manifestations. As analytic theory formation progressed, the con-
cept of splitting off was subsumed by the concept of repression
[Verdrngung] (see separate entry).
Abstinenz (abstinence; continence, abstinence sexuelle)

When abstinence is mentioned in the psychoanalytic literature, sexual
abstinence, or the renunciation of achieving one sexual aim or another,
is generally understood by the term. Usually, when one speaks plain
and simply about abstinence in adults, one means the renunciation of
genital satisfaction, that is, of sexual intercourse and the withholding
of masturbation. These renunciations can be voluntary or involuntary.
They are involuntary, as in prisons, on ships, etc. But even in the case of
freely chosen abstinence, it frequently happens that unconscious guilt
feeling and fear of sexuality are the true motives of the, only seemingly,
voluntarily chosen abstinence. If the individual does not measure up to
the abstinence, then actual neurotic symptoms such as anxiety, general
nervousness appear as an expression of the direct toxic effect of the accu-
mulated sexual substances (see actual neurosis [Aktualneurose]). Regres-
sive and psychoneurotic manifestations can be further consequences.
Abstraktionsaufwand (expenditure of energy in abstract

thought; dpense nergtique en abstraction)
In abstract thought processes, the psychic apparatus works with more
expenditure, with higher enervation, so to speak, than when it is
engaged in concrete matters. Freud calls this excess of energy, expendi-
ture of energy in abstract thought. If the abstract thought is brought into
the context of, and compared with, the concrete, the matter of fact, then
a comic effect results when the concrete, through its banality, allows
the difference between the abstract-sublime and the concrete to become
very great. The expenditure of energy in abstract thought then becomes
superfluous and is discharged as comic pleasure through laughter.
absurd (absurd; absurd)

One designates as absurd those declarations which crudely and openly
contradict a truth that is generally held to be completely valid. One often
finds that dreams and obsessional thoughts have an absurd content. In
that case, what is absurd in the content represents a latent thought with
the mockingly rejecting statement: That is nonsense. Ridicule and
scorn are thus represented by the absurd in dreams and in symptoms of
obsessional neurosis.
A 7
Abulie (aboulia; aboulie)

is the lack of willpower on account of weakness of affect (frequently in
melancholia, also in severe obsessional neuroses as a consequence of
ambivalence [Ambivalenz] (see separate entry) of instinctual strivings).
Abwehr (defence; dfense)

is the general designation for all mechanisms and functions that stand
at the disposal of the psychic apparatus in order to keep the unpleas-
urable contents away from consciousness and disagreeable instinc-
tual demands away from the ego. Defences of this kind are repression
[Verdrngung] (see separate entry), regression [Regression] (see separate
entry), reaction formation [Reaktionsbildung] (see separate entry), isola-
tion [Isolierung] (see separate entry), undoing [Ungeschehenmachen] (see
separate entry). Also negation [Verneinung] (see separate entry), projec-
tion [Projektion] (see separate entry), identification [Identifizierung] (see
separate entry), sublimation [Sublimierung] (see separate entry), are in
the service of keeping painful contents away from consciousness and
in this regard should be included among the processes of defence. The
causes of defence are attributable to the fact that the contents of what
is being defended against are unpleasurable to consciousness, either
because they contradict the normative part of the personality (super-
ego), or because they are representatives of wishes whose fulfilment
becomes dangerous to the ego in the course of experience because it
exposes itself to the danger of a punishment (castration).
Abwehrneuropsychosen (defence neuropsychoses;

psychonvroses de dfense)
In his earlier works, Freud designates defence neuropsychoses as hyster-
ical conditions, phobias, and obsessional thoughts, as well as certain hys-
terical psychoses that proceed with hallucinations, when these illnesses
clearly appear as defences against painful and unpleasurable ideas. The
concept is hardly used anymore in the newer psychoanalytic literature.
Abwendung (turning away, withdrawal; retrait dinvestissement)

means withdrawal of cathexis [Besetzung] (see separate entry) of psy-
chic energy; thus, for instance, turning away from the outside world
means retraction of the cathexis that had been imparted to external

objects.
Adquat (adequate, appropriate; adquat)

means totally appropriate. A reaction is considered adequate when
it corresponds to the stimulus in its manner and its extent. Adequate
reactions, in general, guarantee the state of equilibrium of the psychic
apparatus. In quantitatively lesser reactions, psychic energy, when it is
adequate with regard to the corresponding stimulus, remains behind in
the apparatus and expresses itself as tension. Reactions that are inad-
equate in manner, like a hysterical attack or a depression, where an
outburst of anger would be the adequate reaction, are frequently also
inadequate in quantity and, as such, likewise leave behind blockages of
energy in the psychic apparatus.
Adler, Alfred
See Individual Psychology [Individualpsychologie].
quivalent (equivalent; quivalent)

One designates something as equivalent when it represents something
else of equal value. From the mobility [Verschieblichkeit] of psychic
energy in the primary process, it is evident that psychic equivalents
appear especially frequently in the unconscious. Examples are: hair cut-
ting for castration, touching for killing or for raping, among many oth-
ers. In the unconscious, the reaction to the equivalent is the same as to
the original act or the original experience.
General psychiatry designates as equivalents those attacks and
phases that are often quite distinct from one another, for which it can be
assumed that they pertain to types of manifestations of the same basic
illness that have been modified in each case by different, accidental,
circumstances. Thus, epileptic fainting, absence, epileptic migraine, are
considered to be equivalents for the epileptic seizure.
sthetische Gefhle (aesthetic feelings; sentiments esthtiques)

When the psychic apparatus is not utilised precisely for the fulfilment
of an interpsychically indispensable gratification, then it can derive
A 9
pleasure from pure activity of its own. Aesthetic pleasure is of this

kind. Through it, by the way, there is frequently a release of an other-
wise inaccessiblebecause forbiddenpiece of pleasure, which can be
discharged along with it, because we overlook the forbidden sources
for the sake of aesthetic enjoyment. Schilder (1953) thinks that aesthetic
enjoyment also consists in the fact that the free play of instincts can be
enjoyed without the responsibility that goes along with it.
tiologie (aetiology; tiologie)

means the cause of illness. In the aetiology of the neuroses we distin-
guish between two large groups of the causes of illness:
1. Those which are constitutional, innate, and inherited, which are inac-
cessible to treatment. As such, we count: high capacity for the arousal
of individual erogenous zones, strong tendency towards repression,
spontaneous sexual precocity. These inner causes are often not suf-
ficient, in and of themselves, to produce an illness. One must also
include
2. Accidental causes. These have emerged during the development
of the individual. Of special importance among them are the
influences on early childhood up to the sixth year of life in the form
of seductions to sexual acts by other children or adults, or strong
experiences of fright or anxiety by observing adults, or by being
threatened by them. The effect of accidental experiences can be
removed through psychoanalysis, but in so doing the consequences
of the constitutional factors are also subject to influence. On the
mutual relationship between the two series of causes with regard to
the effect of illness, see complemental series [Ergnzungsreihe].
Affekt (affect; affect)

Freuds research moved early on in the direction of affects through
the recognition that neurosis originates by means of the conflict of
affective forces. In fact, affects, which are characterised in German as
movements of emotion [Gemtsbewegungen], play a prominent role
in mental life. Affects represent mainly processes of discharge, that
is, they signify a release of emotional energy that has been brought
into the psychic apparatus by means of inner or outer stimuli. Affects
differ from feelings by virtue of their higher intensity and the fact that
they embrace the entire personality, so that few other contents have
room in consciousness alongside an affect. Corresponding to the sig-
nificance of discharge [Abfuhrbedeutung] of affects, we find in them
innervations of musculature and of numerous glands, which move
along with feelings of pleasure and unpleasure. According to Freud,
the repetition of a particular, meaningful traumatic experience forms
the nucleus of every affect, whereby this experience is situated very
early, in general in the prehistory, not of the individual, but of the spe-
cies. States of affect are thus incorporated in mental life as precipitates
of ancient traumatic experiences. The experience of birth is considered
to be the model for the affective state of anxiety. This view of psy-
choanalysis about the origin of affects is very close to the Darwinian
conception, which views affects as rudiments of instinctual actions
[Triebhandlungen]. In any event, affects are in inner correlation with
instincts. Above all, they derive their energy (amount of affect) from
the instincts and signify a possibility of discharge for instinctual ten-
sions [Triebspannungen].
In the repression [Verdrngung] (see separate entry) of an affect,
the representative [Reprsentanz] of the affect, that is, the percep-
tion, or the representation [Vorstellung], or the wish that has released
it, becomes unconscious. The amount of affect remains in the id
and is prevented from assaulting the ego by means of anticathexis
[Gegenbesetzung] (see separate entry). Amounts of affect that were
released by the representative can be displaced, condensed, and
transformed in the id. The amount of affect can also find abnormal
use in symptoms.
Affektbetrag (amount of charge of affect; charge affective)

In psychic functions, something that possesses all the characteristics of
a quantity has to be singled out: something that is capable of enlarge-
ment, of diminution, of displacement, and [something] which spreads
itself over the memory traces of representations much as an electrical
charge spreads itself across the surfaces of the body. Freud calls this
quantity, which we are, to be sure, incapable of measuring, size of exci-
tation [Erregungsgre] or charge of affect. The content of the term
coincides with that of psychic energy [psychische Energie] (see sepa-
rate entry).
A 11
Affektentbindung (liberation of affect; libration de laffect)

Liberation of affect, or the occasion for the origination of affect [Affekt]
(see separate entry) always proceeds from the instinctual energies of
the id. The affect itself is, however, developed by the system Cs. and
can only be sensed there. It can be that the path from the Ucs. to motor-
secretory accomplishment [motorisch-sekretorischen Leistung] is blocked
by repressions; then, liberation of affect is rendered impossible. In a case
such as this, the psychic energy of the id that should have been released
in the affect finds an abnormal use, for example, as anxiety or in symp-
toms, or it remains dammed-up and has to be kept away from the ego
by means of an anticathexis [Gegenbesetzung] (see separate entry).
Affektentwicklung (development of affect;

dveloppement de laffect)
Affect as a motor and secretory process of discharge, accompanied by
pleasure and unpleasure, is formed in the system Cs., that is, in the ego.
If the representation that causes it is repressed, then the psychic excita-
tion that goes with it cannot be used straight out for the development of
affect, but rather finds abnormal use, mostly as anxiety or in symptoms,
or it will be displaced onto other representations.
Affektion (affection; affection)

is a generally accepted term for illness.
Affektiv (affective; affectif )

Processes or contents designated by the term affective are those
which are, by virtue of their meaning for the mental life of the person
who experiences them, connected to lively movements of emotion.
Affektivitt (affectivity; affectivit )

One designates as affectivity the totality of affective reactions (see
affect). Affectivity and motility form the paths of discharge of the psy-
chic apparatus. Both are subordinate to the ego, that is, the accesses
to these paths of discharge are normally dominated by the ego. But
this domination is much weaker for affectivity than it is for motility.

Interventions on the part of the id, through which the ego, from time to
time and in part loses its dominance over affectivity, easily result. This
is regularly and normally the case with traumas. In the symptoms of
the neurotic, the id has, pathologically, partially achieved dominance
over affectivity.
Affektsperre (blocking of affect; bloquage

affectif, des affects, de laffectivit )
Blocking of affect is a designation for the inadequate ability of some
neurotic characters to feel, to their fullest extent, experiences of pleas-
ure or unpleasure commensurate with their intensity. According to
Reich (1931a), blockage of affect signifies a protective mechanism
against strong unconscious impulses that are forbidden by the ego and
are usually set up after severe, sobering experiences of childhood. To
distinguish it from the lack of feeling in a state of depersonalisation,
blocking of affect is not experienced by the person whose affect is being
blocked as a pathological condition per se, but as a necessary peculiarity
of his personality. Blocking of affect certainly presents great difficulties
for analytic treatment, but it can be significantly ameliorated by uncov-
ering the infantile causes.
Affektverkehrung (reversal of affect; retournement de laffect)

is the reversal of an affect, such as, the reversal of love into hate, from
enjoyment to disgust, and the like. Reversal of affect is regularly a
consequence of the defence of the ego against the original, generally
very strong, instinctual or emotional impulse (see reaction-formation
[Reaktionsbildung]).
Afterzone (anal region; zone anale)

See anal region [Analzone].
Aggression (aggression, aggressiveness; agression)

is the scientific expression for all those acts that are carried out with
hostile and violent intent towards an object.
A 13
Aggressionstrieb (aggressive impulse or instinct; pulsion

aggressive ou instinct dagression)
The tendency to aggression in humans becomes manifest in so many
instances of aggression of the individual and of the masses against
objects, but works more intensively in the unconscious, such that
numerous reaction-formations of the ego must be maintained against
it; accordingly, psychoanalysis at first attempted to trace them back to
the primordial rejection of the stimulus-provoking external world on
the part of the narcissistic ego, which longs for the absence of stimu-
lus. The intensity and insatiability of the aggressive strivings were,
however, not brought to light thereby. Not until the theory of the
death instinct [Todestrieb] (see separate entry) has it been possible to
explain the power and proliferation of aggressive impulses. When the
self-destructive tendency, which inhabits every individual as a death
drive, is transformed into aggression against objects and thus kept
away from ones own ego, then the aggressive impulses are biologi-
cally grounded and their comprehensive designation as aggressive
instinct is justified. Pure aggressive instinct has not been observed.
The aggressive instinct is found much more regularly in connection
with libidinal drive components and in this connection is set in motion
as sadism against objects, as masochism against ones own ego. The
admixture of aggressive components into libidinal expressions is most
intensive at the cannibalistic [kannibalistisch] (see separate entry) level
of the libido; [it is found] to a lesser extent, but still pronounced, on the
anal-sadistic level; it also expresses itself at the genital (see separate
entry) level, at which it ensures the conquest of the object. In the course
of development to civilised humanity, numerous barriers against the
aggressive instinct, such as social sensibility, sympathy, and religious
institutions must be erected. In spite of this, there are occasionally
great outbreaks of the aggressive instinct, especially when communal
action in large numbers of people diminishes the feeling of guilt, as in
time of war.
Numerous neurotic symptoms represent protective measures
against aggressive impulses, as is, for instance, the eating disturbance
of the melancholic a protection against cannibalistic impulses; the
avoidances of the obsessional neurotic, the fear of being touched, serve
in defence of aggressive impulses; in fact, analysis must also uncover
the aggressive, along with the libidinal components in every neurotic
symptom. Aggressive impulses also play a major role in delinquency

[Verwahrlosung] (see separate entry). The aggressive instinct plays an
essential part in the genesis of guilt feeling [Schuldgefhl] (see sepa-
rate entry); for, if the aggressive instinct is prevented from discharging
itself on objects of the external world, then it can gather itself in the
superego [ber-Ich] (see separate entry), which in the process becomes
strict and unrelenting and begins to torment the ego in a sadistic man-
ner. Then the feeling of guilt increases when the aggression towards
the outside is inhibited. But a reversal into masochism [Masochismus]
is also possible when the aggression experiences an inhibition from
outside.
The mastery of the aggressive instinct is among the most difficult
tasks of civilised humanity, and one must recognise that, up to now, this
task has been subject only to piecemeal solutions by the individual and
by the totality.
agieren (to act out, to express in action; mise

en acte ou fait dagir)
During analytic treatment it regularly happens that the patient repro-
duces his infantile experiences, in particular, not by remembering,
but by repeating. In that case, the original experience remains uncon-
scious. This repetition through act and attitude is termed acting out.
For example (according to Freud, 1914g): the analysand does not
recount that he used to be defiant and critical towards his parents
authority; instead, he behaves in that way to the doctor. He does not
remember how he came to a helpless and hopeless deadlock in his
infantile sexual researches; but he produces a mass of confused dreams
and associations, complains that he cannot succeed in anything and
asserts that he is fated never to carry through what he undertakes
(p. 150).
Acting out is usually determined by the repetition compulsion
[Wiederholungszwang] (see separate entry); repetition by acting out is
often the only form in which certain experiences of earliest childhood
are still capable of reproduction. The transference to the analyst facili-
tates acting out in the analysis. In addition to that, acting out is regularly
used in the course of treatment as a resistance to the task of making the
infantile experiences conscious as memories.
A 15
Agoraphobie (agoraphobia; agoraphobie)

is a neurosis characterised by the fact that the person who suffers from
it is overcome with anxiety in open spaces, in narrow or in wide streets,
according to the specific conditions of the individual case. The agorapho-
bic protects himself from this anxiety in severe cases, by allowing himself
to be accompanied, whereby the anxiety is banished, or by avoiding the
street or the open space altogether. The accompanying person can be cho-
sen judiciously or at random; in the latter case he is usually an important
person in the immediate surroundings of the one in question (spouse,
child, sibling, parent). The anxiety that occurs when the protective meas-
ures are removed is usually extremely severe, often accompanied by a
feeling of faintness, and it peaks in the intense fear of having to die.
Clinically, one classifies agoraphobia in the group of illnesses of
anxiety hysteria [Angsthysterie] (see separate entry). Agoraphobia is
determined by the temptation that lurks on the street or outdoors in
general. This temptation is defended against by means of the anxiety-
signal [Angstsignal] (see separate entry), which compels one to avoid the
dangerous place. The danger itself that the anxiety signal warns against
is an infantile one, in fact, regularly castration or its equivalent. Helene
Deutsch (1929) has examined the role of the companion [Begleitperson]
more closely and has found that the companion generally corresponds
to the hated parent in the Oedipus complex. The necessity of accompa-
nying the patient, who can become very unpleasant and annoying to
the companion, is, on the one hand, the expression of hate or the desire
on the part of the patient to torment the one who accompanies him;
on the other hand, the presence and benevolent care of the companion
should help suppress the hatred for him, whereby his absence is felt to
be a lack of love and increases the hatred to an unbearable level. The
conflict of ambivalence vis vis the companion is so close to the con-
flict of ambivalence in obsessive-compulsives that, clinically, it marks a
transition from anxiety hysteria to obsessional neurosis.
Akme (acme; acm )

means, literally, point of separation or high point. The high point of
pleasure in the sexual act is designated as acme. The pregenital dis-
charges of instincts are characterised by the absence of an acme.
Akt (act, operation; opration psychique)

One designates as psychic acts those accomplishments of the psychic
apparatus which result in a directed allocation to objects. Formerly,
all conscious mental processes were considered to be psychic acts.
Under Freuds investigations, the number of mental accomplishments
that must be referred to as full-fledged psychic acts has increased to
an extraordinary extent, inasmuch as, in contrast to the earlier views,
dreams, parapraxes, and neurotic symptoms also had to be counted
among them, since they have been shown by psychoanalysis to be thor-
oughly meaningful.
Aktion (action, reaction, activity; mergence

active de linconscient)
One designates as unconscious action an act or a group of acts for which
unconscious motives are unusually clearly recognisable. Such actions
often occur against all insight and without any consideration of the real
circumstances. Secondarily, they are frequently explained by the person
doing the action as arising from seemingly real motives (see rationalisa-
tion [Rationalisierung]). The repetition in the transference during ana-
lytic treatment, in place of the memory required by the treatment, is
also designated as action (see to act out [agieren]).
aktiv-passiv (active-passive; actif-passif )

The active instinctual aim is considered to be a psychological criterion
for masculinity; the passive, for femininity. The contrast: active-passive
thus blends psychologically with the contrast: masculine-feminine. The
criterion active or passive can thus only apply to the instinctual aim; the
instinct itself is always active (see activity [Aktivitt]).
aktive Technik (active technique; technique active)

Ferenczi (1921b, p. 203) attempted to extend the activity of the ana-
lyst to a systematic array of injunctions and prohibitions (Geboten und
Verboten), which have the meaning of allowing hitherto repressed
impulses to become fully conscious and to be experienced as wishful
impulses (Wunschregungen). He gave this innovation the name active
A 17
technique. As an example: a patient is requested, against her strong

resistance, to reproduce a street ballad that comes to her mind during
the session, not only in words, but also in melody and ultimately with
gestures, in exactly the same way that she had seen it done with her
older sister, which she only succeeded in doing after several analytic
hours. When the patient finally finds enjoyment in the productions,
they are halted again by the analyst. The analytic acquisition of insight
into the patients symptomatology in this case was enhanced to an
extraordinary degree by these measures; thereupon memories that had
hitherto never been verbalised emerged.
Since the active technique produces numerous resistances of the ego
and greatly favours acting out [agieren] (see separate entry), it was again
abandoned to a large extent by Ferenczi himself and has subsequently
only been used as a starter.
Aktivitt (activity; activit )

Activity is used as an analytic term with a dual meaning.
1. In instinct theory: activity designates a characteristic of the instinc-

tual aim; its opposite is passivity. When instinctual gratification is
achieved through an activity, then one speaks of an active instinc-
tual aim; when it is achieved through something that is undergone,
one speaks of a passive instinctual aim. Thus, sadism has an active
instinctual aim, masochism a passive one; looking is an active instinc-
tual aim; being looked at, a passive one. At the genital level of libido
development, the concept of activity blends with that of masculinity,
the concept of passivity with that of femininity. Before the genital
phase the expressions masculinity and femininity have no psycho-
logical meaning; therefore, the expressions activity and passivity can
only be applied to pregenital instinctual aims.
2. In analytic technique: one speaks of the activity of the analyst when
he steps out of his anticipatory, purely explaining and observing
attitude in order to have an effect on the patient through personal,
activecommanding or forbiddinginfluence. Such activity can be
necessary, partly to protect the patient from harm, partly to further
the production of analytic material. The active measures consist in
renouncing premature substitutive gratifications; in the necessity for
the phobic, perhaps, to seek out a situation that arouses anxiety; in
educational measures with infantile personalities, and the like (see

also active technique [aktive Technik]).
Aktualneurose (actual or current neuroses; nvroses actuelles)

Psychoanalysis designates as actual neuroses a series of neurotic illnesses
that originate through direct bodily influence of accumulated sexual
substances. In contrast to psychoneurotic symptoms, actual neurotic
symptoms have no psychic (unconscious) meaning, but rather resemble
sensations in the sphere of the body as one finds them in chronic toxic
states such as alcoholism, morphinism, or in auto-intoxications such
as Basedows. They should be conceived of as disturbances in sexual
metabolism. One distinguishes three forms of actual neuroses:
1. Neurasthenia [Neurasthenie] (see separate entry), characterised by

headache, general irritation, frequent constipation.
2. Anxiety neurosis [Angstneurose ] (see separate entry), characterised
by free-floating anxiety and anticipatory anxiety [Erwartungsangst].
3. Hypochondria [Hypochondrie] (see separate entry), characterised by
painful and other sensations in specific organs, without anatomical
basis.
The individual forms are usually found in combination with one

another and in combination with psychoneurotic symptoms. The cause
of the actual neurosis is usually a harmful sexual activity, such as coi-
tus interruptus, unconsummated arousal, frequent masturbation, accu-
mulated emissions, voluntary or forced abstinence, etc. Removal of the
harmful cause and regulation of sex life causes the actual neurosis to
disappear.
aktuell (current, present, actual; actuel)

In psychoanalysis one designates something that is current, or current
material, as that psychic material which comes from the experience of
the present and has an effect on what is psychically alive in the present.
Opposite: infantile material in the form of the most repressed childish
wishes and experiences. The annexation of infantile material onto what
is currently operative is typical for the genesis of psychopathological
formations (parapraxis, dream, symptom). Analysis strives to ferret out
A 19
from the current psychic material the infantile instinctual forces that are
always operating within it.
Akut (acute; aigue)

In the usage of general medicine, one designates as acute illnesses, in
contrast to chronic ones, those which distinguish themselves through
greater intensity of their symptoms and through running their course
more rapidly.
The common practice of dividing the psychoses into acute and
chronic serves only as a first orientation. In outward appearance, the
acute psychoses already show an intensive change in the personal-
ity, be it that the patients are excited or confused, or restless or deeply
depressed, whereas chronic conditions are more or less self-possessed,
oriented, ordered, quiet. Conditions that are termed acute are also more
frequently curable; chronic ones, more often than not, incurable. In con-
trast to general medical usage, the course of time that is involved in this
comparison plays no role. Even psychoses with the above characteristics
of acute psychosis that last for years retain the designation acute.
In the neuroses, one can distinguish acute conditions in which the
production of the symptoms is lively, and neurotic mechanisms take
possession of the patient to a greater extent. But the neuroses are, in
general, eminently chronic illnesses.
Akzent (accent; accent)

means emphasis. Psychic accent signifies psychic emphasis = increase
in energy at a particular point in the process whereby a representation
runs its course (see energy, psychic [Energie, psychische]). The primary
process that predominates in the unconscious permits displacements
of accent [Akzentverschiebungen], whereby the cathexis with psychic
energy from a representation A can proceed to another, representation
B, which is mostly associatively connected to it, so that representation B
retains the affective value, or accent, of representation A.
akzidentell (accidental; accidentel)

is the name given to those experiences, which, coming from outside,
become the cause of illness by having an effect on a corresponding
disposition. Such accidental factors are almost always necessary in

order to allow a neurotic illness to appear in conjunction with the avail-
able, installed [anlagemig gegebenen] disposition, which has perhaps
been strengthened by accidental factors introduced earlier. The acciden-
tal factors fall under two headings: we call those which have had an
effect on the innate installation in early childhood, such as seduction
in early childhood, overhearing or observing adults and the like,
dispositional [dispositionelle] accidental factors. They produce a change,
mostly a strengthening, of the disposition to neurotic illness. We call
those factors of later, mainly adult, experience, such as a disappointment
in love, a narcissistic insult, loss of an object, and the like, which cause
the eventual outbreak of the neurosis, definitive [definitive] accidental
factors. The effect of accidental factors can be corrected or mitigated by
psychoanalytic therapy. On the quantitative relationship of the acciden-
tal factor to disposition, see also complemental series (Ergnzungsreihe).
alieniert (state of being alienated from reality;

tre dans un tat hypnode)
is a synonym for the hypnoid state [hypnoider Zustand] (see separate
entry).
alimentr (alimentary; alimentaire)

means connected to the intake of nourishment. Rado (1931) is of the
opinion that the condition of comfortable satiation that permeates the
entire organism by taking in nourishment represents the residue of a
basic psychophysiological function, which he calls alimentary orgasm
(p. 80). The alimentary orgasm is most pronounced in the infant; accord-
ing to Rado, addicts (morphinists, alcoholics, etc.) seek to relive this
state of alimentary orgasm through the incorporation of toxic stimu-
lants (see addiction [Sucht]).
Alkoholismus (alcoholism; alcoolisme)

is, in general, a designation for the craving for alcohol (see addiction
[Sucht]). But the term alcoholism also encompasses the symptoms of
alcohol poisoning. We distinguish between acute and chronic alcoholism.
Psychologically, the acute form (the alcohol rush) is characterised by the
A 21
fact that repressions are lifted and sublimations are made to retrogress.
Freud compares the euphoric mood of the acute rush to manic states
and explains them by means of toxically determined removal of expen-
ditures of repression, which corresponds to a dismantling of the super-
ego. The influence that alcohol has in lifting repression also extends
to the chronic form. This provides an explanation for the raw acts, the
exhibitionistic attitude, the frequent breaches of incest barriers, and
the more pronounced appearance of homosexuality in chronic drink-
ers. Homosexuality is readily apparent in the chronic drinker. It can
be traced partly to a diminution of potency, partly to the frequent
intercourse with men in drinking circles. The delusions of jealousy
[Eifersuchtswahn] (see separate entry) of the drinker signify a defence
against homosexual temptation, whereby the one who is stricken by
it suspects his wife [of infidelity] with all the men whom he, himself,
unconsciously loves. An extremely strong oral erotism seems to be a
specific aetiological factor in drinking addiction.
Alkoholdelirium (alcoholic delirium; dlire alcoolique)

also designated as delirium tremens, occurs after abuse of alcohol that
has lasted for years. It is characterised by the appearance of visual and
tactile hallucinations that are usually seen or felt in large numbers, many
mice or insects running around, numerous threads or jets of water that
preoccupy the patient, and so forth. The patients are disoriented, they
are unaware of the situation they are in, become delirious in ordinary
activities, think they are at the workplace rather than in bed. The delir-
ium usually dissipates after a few days.
Freud thinks that alcoholic delirium demonstrates an aetiological
structure similar to amentia [Amentia] (see separate entry). The unbear-
able state of the external world that is being denied in the delirium con-
sists in the lack of alcohol. The addition of alcohol actually temporarily
removes the hallucinations of this condition.
Allmacht der Gedanken (omnipotence of thought;

toute-puissance de la pense)
is a term for a particular attitude towards the world of ones own thoughts.
One finds this attitude in the primitive person, in the child, especially at
an early age, and in the neurotic, especially in the obsessional neurotic.
In it, thought possesses the legitimacy and validity of an event; the idea,
the legitimacy and validity of a fact; the wish, those of a deed. The cause
of this overestimation of psychic occurrences vis vis reality lies in the
particular attitude of the child and the primitive towards himself, which
also remains partially preserved in the neurotic. Up to a certain phase
in his development, the child considers himself to be the midpoint of all
happenings and is strengthened in this conviction by the readiness of
the carers around him to react by fulfilling the expression of his desires,
as is, in fact, frequently unavoidable when one has to care for a brood.
Thus, the child lives in a pronounced state of grandiosity, which is an
expression of his love of self. This attitude remains preserved in the
primitive to a large extent, partially so in the neurotic. The high valu-
ation of ones own psychic impulses, which are therefore considered
omnipotent just for this reason, comes from the strong libidinal cathexis
of ones own self, which is called narcissism [Narzimus] ( see separate
entry). An expression of this omnipotence of thoughts is the technique
of magic [Magie] (see separate entry), which consists in the fact that an
ideal or imagined happening is considered to actually have an effect,
and an attempt is made to control the external world in this ideational
or pictorially represented manner. The consequence of the omnipotence
of thoughts is that, since the evil thought and the evil wish psychically
acquire the status of an act, the penalty is imposed by conscience in such
a way as to make it seem as if the act had really been committed.
Alloplastisch (alloplastic; alloplastique)

According to Ferenczi, one designates as alloplastic those reactions which
seek to achieve the cancellation of an unpleasurable effect by changing
the external world, whereas the autoplastic [autoplastisch] (see separate
entry) strive to achieve this by means of a change of ones own ego.
Alloplastic reactions appear later in development than autoplastic ones.
Alptraum (nightmare; cauchemar)

The nightmare is an especially strong anxiety dream, characterised
by a suffocating feeling of tightness on the chest and by the feeling
of being helplessly paralysed. Its genesis is that of the anxiety dream
[Angsttraum] (see separate entry). According to Jones (1931), the basis
for the nightmare is essentially a severe mental conflict, the midpoint
A 23
of which forms a repressed component of psychosexual instinctual life.

The latent content of the nightmare consists of a representation of nor-
mal sexual intercourse, and in fact, in a way that is typical for a woman:
the pressure on the breast, the most extreme surrender of ones own
self, which is represented by the feeling of paralysis, perhaps [accompa-
nied by] an additional genital secretion, are direct indications of this.
Altruism (altruism; altruisme)

One designates as altruism that kind of attitude which is determined,
not by consideration of ones own ego, as is the case with egotism, but
by consideration of the well-being of others. Altruism is on no account
bestowed upon the individual from the beginning, but is only achieved
through a process of development from the originally exclusively ego-
tistic attitude of the child. The most important part of the process is
assumed by reaction-formation [Reaktionsbildung] (see separate entry),
that is, the erecting of a barrier, which is set up by the demands of edu-
cation against the originally purely egotistic instinctual attitude. The lat-
ter is thereby kept suppressed and partly transformed into the altruistic
attitude itself. The developmental process can, however, be reversed at
any time when repression is lifted by means of mental illness or toxic
removal of inhibition, and room can be made for the egotistic, in place
of the altruistic, attitude.
Ambisexualit (ambisexuality; ambivalence

sexuelle, ambisexualit )
The expression ambisexuality was suggested by Ferenczi (1911,
p. 184) in place of the expression bisexual disposition, because it dem-
onstrates more clearly that what is understood by it is not masculine or
feminine material in the organism or masculine or feminine libido in
the psyche, but rather the psychic ability of the child to apply his ero-
tism to the male or female, or to both, sexes.
Ambivalenz (ambivalence; ambivalence)

The expression ambivalence comes from E. Bleuler (1912). It serves to
characterise a psychic attitude in which the contents of two feelings or
strivings are simultaneously present with respect to one another in one
and the same object, one of which bears the opposite signature of the
other. Such a bifurcated attitude occurs already in normal mental life.
Thus, one fears an operation but also wants it at the same time. Or, one
longs for a new job but also shies away from it (Bleuler). In general, in
the normal adult, what is felt to be negative in an object-relation weak-
ens what is positive, and the other way around. Not so in the child. The
childs mental life is distinguished by the fact that the tendencies of
opposite, tender, and hostile feelings vis vis the same person remain
more or less juxtaposed without influencing one another. The ambiva-
lence of the child is linked most profoundly to his sexual aims. In the
time of early development, they have, alongside the positive tone,
a strongly hostile character, which, to be sure, declines markedly in the
development towards the genital stage of organisation. The sexual aim:
devouring as an expression of the oral object relation simultaneously
intends the most intimate intake of the object, comparable to the anni-
hilation of its real existence. The sadistic aims at the second stage of
libido want to keep the object well, to have it for oneself, to be close to
it, but also simultaneously to cause it pain, to dominate it. Even at the
third stage of organisation, the phallic, the sadistic factor, comes into
play in the Oedipal phase in the propensity on the part of the boy to
conquer the mother, to take possession of her, to rape her, just as, on the
part of the girl, hate, the desire to attack and damage the fathers penis
plays a role in the otherwise tenderly positive relationship with the par-
ent of the opposite sex. Thus, the ambivalence is overcome only step by
step. In the primitive person and in the neurotic, trace manifestations
of ambivalence remain to an increased extent and express themselves
in attitude and symptoms. Thus, the taboos [Tabu] (see separate entry)
of savages are an expression of ambivalence. The compulsive symp-
toms of the neurotic, especially the dichronous ones, in which a second
symptom has to cancel out the psychic act of the first in short succes-
sion, show ambivalence quite openly. Thus, the classic symptom of the
Rat-Man [Rattenmann] (Freud, 1909d) (see separate entry): On the day
of her [the woman whom he adored] departure he knocked his foot
against a stone lying in the road, and was obliged to put it out of the way
by the side of the road, because the idea struck him that her carriage
would be driving along the same road in a few hours time and might
come to grief against this stone. But a few minutes later it occurred to
him that this was absurd, and he was obliged to go back and replace the
stone in its original position in the middle of the road (p. 190; emphasis
A 25
in the original). But the ambivalence is also evident in monochronous

symptoms.
Where it expresses itself more strongly, ambivalence is always an
archaic legacy, grounded in persistent, pregenital instinctual impulses,
which are overcome in normal development. Complete freedom from
ambivalence is, however, never achieved in human relations. This is
biologically based, since conscious or unconscious object-hostile or
object-destroying tendencies are present in every object relation as a
consequence of the mixing of quantities of death instinct (see death
instinct [Todestrieb]).
In the Three Essays on the Theory of Sexuality, Freud (1905a)
uses ambivalence of instincts to designate the fact that most instincts
are arranged in more or less equally strong pairs of opposites, in other
words, that an individual instinct with an active aim goes along with
an equally strong instinct with a passive aim. Thus, every masochist
is also a sadist; the instinctual aim of being looked at corresponds to
the instinct to look, etc. One part of the ambivalent pair of opposites is
usually suppressed in the course of development, whereby the other
frequently gains energy (see reaction formation [Reaktionsbildung]).
Ambivalenzkampf
See conflict of ambivalence [Ambivalenzkonflikt].
Ambivalenzkonflikt (conflict of ambivalence;

conflict ambivalentiel)
When the components of an ambivalent attitude reach a certain level
or penetrate the ego for one reason or another, a conflict between their
claims of love and hate breaks out, which is termed conflict of ambiva-
lence. The outcome of this conflict can vary. Either the negative impulse
vis vis the object is suppressed and the positive portion strengthened.
The result is over-tenderness towards the object and anxiety about it.
This outcome is more or less typical for hysteria. Or, the ego protects itself
against the hostile attitude by means of a change in character, which cor-
responds to a generalisation of a reaction formation [Reaktionsbildung]
(see separate entry) against the negative striving (kindness, gentleness,
sympathy). This outcome can frequently be observed in obsessional
neurosis. The displacement of hostility onto a surrogate also occurs,
but then the entire conflict of ambivalence usually shifts over to the
substitute object and leads to a phobic avoidance of it.
Amentia (acute hallucinatory confusion, Meynerts amentia;

amentia, confusion mentale hallucinatoire)
The Viennese psychiatric school designates as amentia (acute halluci-
natory confusion) a mental illness characterised by the appearance of
massive hallucinations in all areas of sense perception, and by confu-
sion. According to Freud, amentia is the most extreme and most striking
form of psychosis. It rests psychologically on an extensive withdrawal
of cathexis of the apparatus that perceives the external world, as well
as of those parts of the internal world that represent the images of the
external world. At the same time, a new world is built up by the ego
along the lines of the wish-impulses of the id. The psychological motive
for the disintegration with respect to the external world is a seemingly
unbearable renunciation of wishing in reality. The hallucinatory deliria
are clearly recognisable as wish-fantasies.
The helplessness that appears as a characteristic symptom in this
psychosis is, according to Paul Schilder (1951), an expression of defence
against the disturbance in the inclusion of the external world.
Amnesie (amnesia; amnsie)

One designates as amnesia a limited gap in memory. Freud found that
the events that lead to the constitution of a hysterical symptom are
shut out of memory. An amnesia also usually stands in for hysterical
symptoms themselves. This amnesia is determined by the fact that the
events that are not at the disposal of memory for affective reasons, espe-
cially because they arouse unpleasure or are unbearable, are repressed
from memory. All amnesias in conjunction with neurotic symptoms are
caused by repression [Verdrngung] (see separate entry). The contents
that are subject to amnesia are all of a sexual or aggressive nature or
are intimately connected to sexual or aggressive instinctual strivings.
The suggestion was made to connect the great gap of memory, which
is called infantile amnesiaand which can in no way be explained by
virtue of an inferiority of infantile mental functioninglikewise to
sexual and aggressive instinctual forces, and in this way to explain its
origin by means of the repression of their contents, as one does with
hysterical amnesia. And, in fact, it turns out that large portions of infan-
tile amnesia can be lifted by psychoanalysis and filled with memories
A 27
of a sexual and aggressive nature. Indeed, every later amnesia caused

by affect is only a derivative, a continuation, as it were, of infantile
amnesia, by virtue of the fact that the content that has been subjected
to amnesia [der amnesierte Inhalt] becomes directly connected to the con-
tents represented by the childhood amnesia.
Psychoanalysis has taken on the task of removing amnesias. Freud
emphasises that only that procedure which sets as its goal the greatest
possible elimination of infantile amnesia deserves to be called a cor-
rectly conducted analysis.
Amphierotisch (amphierotic; amphirotique)

was coined by Ferenczi (1917b) and means: equipped with the ability to
cathect the same or opposite, or both sexes simultaneously with libido;
see also bisexuality [Bisexualitt].
Amphigen (amphigenic; amphotrope)

means of twofold origin. One designates as amphigenic inversion that
form of homosexuality in which the exclusive limitation to [members
of] ones own sex is missing; that is, in which relations with [members
of] both sexes are maintained. In absolute inversion, loving takes place
exclusively with objects of the same sex.
Amphimixis (amphimixis; amphimixie)

is what the biologist Weismann calls the mixing of the germ plasm of
two individuals during fertilisation. Ferenczi (1924a) indicates that,
in the process of friction and ejaculation, anal-retentive and urethral-
expulsive tendencies are bound together and set in stages with respect
to one another. In men, therefore, a unification of urethral and anal
erotisms occurs, which he calls amphimixis of instinct-components
[Amphimixis der Partialtriebe].
Anesthesie (anaesthesia; frigidit vaginale)

means insensitivity. One designates as anaesthesia in women a lack
of feeling in sexual intercourse localised in the vagina. It is frequently
caused by adhering to the clitoris [Klitoris] (see separate entry) as the
seat of sexual arousal. It usually goes hand in hand psychologically
with a strong, tender, unconsciously erotic tie to the father.
Anaesthesia of half of the body occurs occasionally as a hysterical

symptom. In that case it serves to repress erotic sensations in the respec-
tive sectors of the body.
anagogisch (anagogic; anagogicque)

means leading up, leading upwards. Herbert Silberer (1917) made the
claim that, in order for their meaning to be recovered, dreams require
not only the familiar psychoanalytic interpretation, but that another,
an anagogic interpretation of the dream, is as a rule possible and nec-
essary; this then uncovers ethically directed impulses and higher,
and therefore socially and morally valuable, aspects of the dream. This
results in a retrograde aspect of the interpretation, which aims at the
infantile-instinctive content of the dream; and an anagogic aspect of the
dream, which makes, for example, the killing of old Adam, the love
for the ideal, spiritual rebirth, merging with the ideal, and the like, rec-
ognizable as the wishful contents of dreams. Silberer (1955) has also
extended this claim to the interpretation of myths.
One can also add that anagogic contents probably occasionally, but
by no means regularly, should be classified as preconscious dream
thoughts; however, they never have the effect of dream formation in and
of itself. This can only be done by the unconscious dream-wish, which
originates in the infantile and is devoid of any anagogic character.
C. G. Jung also reinterpreted the great infantile complexes anagogi-
cally, as in the case of the Oedipus complex, about which he claims that
the mother therein signifies the unattainable, which one must renounce
in the interest of the development of civilisation; the father, who gets
killed, is the inner father, from whom one must free oneself in order
to become self-sufficient, etc. It is clear that resistances to the psycho-
analytic contents [of dreams] cause those who interpret anagogically to
interpret the way they do.
Anal (anal; anal)

The designation anal has the sense of an arrangement. It associates
what is designated by it with the erogenous zone of the rectum and
the anal sphincter and their surroundings. The association is thereby
either one of location, as in anal coitus = intercourse by introducing
the member into the anus; anal punishment = a punitive act with local
A 29
connection to the anus, that is, the region of the buttocks (beating); or,
the association is a genetic one, such as an anal character trait = a char-
acter trait that has arisen from quantities of instinct of the anal region;
anal symptom = a symptom that owes its origin to anal sources of
instinct (see anal erotism [Analerotik]).
Analcharakter (anal character; caractre anal)

The anal character is characterised by the following qualities: sense of
orderliness, parsimony, and stubbornness. These characteristics fre-
quently occur as unified in the same person, and they demonstrate an
inner relationship. They can at times be expanded to pedantry, defi-
ance, and greed. In the childhood history of persons with these qualities
there is a demonstrably stronger than average erotogenic emphasis on
the anal region. These children only later become accustomed to the
elimination of stool in the proper place; a mishap in this function often
occurs later with them; they frequently retain quantities of stool deliber-
ately for the purpose of deriving pleasure. Such children also refuse to
allow the caregiver to set the time for the function of elimination. They
insist upon carrying out the elimination with respect to time according
to their personal preference. These childish misdemeanours later fall
by the wayside, and after the period of childhood has run its course,
the aforementioned triad of character traits appears. This observation
prompted Freud to assume that these qualities originate from a modi-
fication of quantities of instinct of the anal region. In the process, the
modification results in the form of sublimation, in the parsimony that is
thought of as having arisen from the pleasure of retaining faeces; or [it
results]in the form of reaction formation, in the manner of orderliness
and cleanliness, which present themselves as barriers against an intense
pleasure in soiling oneself. Alongside this triad of qualities one can add
the following anal-erotic character traits: the striving for perfection, sen-
sitivity towards the mixing of foreign elements, irritability, sense of and
inclination towards systematisation, tenacity, and thoroughness. These
can easily be deduced from the main features of the anal character.
Analerotik (anal erotism; rotisme anal)

Psychoanalysis claims that the anal regionnormally, and also in indi-
viduals who are not perverseis the seat of an erotogenic sensitivity
and is used in a certain phase of childhood development entirely as a sex

organ. One designates as anal erotism the sum of instinctual impulses
that emanate from this zone. Anal erotism has an extraordinary signifi-
cance for the construction of sex life, of which it forms a preliminary
stage; moreover, it also delivers important energies for a whole series
of other activities. In children in the second to third year of life, the ero-
togenic sensitivity of the anal zone is used by retaining masses of stool
until they trigger violent muscle contractions by means of their accumu-
lation, and upon passing through the anus they exert a strong, pleasura-
bly experienced stimulus on the mucous membrane. Direct stimulation
with the finger is also not uncommon in children. The fantasy life of the
child is permeated with anal representations during this time. They pic-
ture the region of the buttocks and anus as being involved in the sexual
intercourse of adults; they think that children are born out of the anus,
and the like. Strongly sadistic features of anal sexuality always accom-
pany them; for this reason one also calls the developmental stage of anal
erotism the anal-sadistic [analsadistische] [stage] (see separate entry).
Anal erotism dissipates in the course of development, and, in fact,
genital sexuality takes up a significant portion of it; thus, the vagi-
nal sensitivity of women is partly taken over from the mucous mem-
brane of the intestine, the penis assumes psychosexual cathexes from
the turd, which, at the anal stage, is valued extraordinarily highly as
a part of ones own body. Further use of anal erotism occurs through
transformation into an interest in money, an interest in possession alto-
gether. For the transformation into character traits, see anal character
[Analcharakter]. Anal-erotic disposition frequently leads to homosexual-
ity [Homosexualitt] (see separate entry). Anal erotism plays a major role
in the symptoms of obsessional neurosis.
Analgesie (analgesia; analgsie)

is the insensitivity to pain. It is mostly organically determined. Occasion-
ally analgesia occurs as a hysterical symptom; in that event it usually
affects one half of the body and serves to repress erotically experienced
sensations of the respective sectors of the body.
Analitt
is a synonym for anal erotism (see separate entry).
A 31
Analsadistisch (anal-sadistic; sadico-anal, sadique-anal)

In the anal phase of the libido, the sadistic impulses of children, which
set out to hit, destroy, dominate, are especially pronounced and intensely
cathected with sexual pleasure. For this reason, one calls this period of
development (second to third year of life) the anal-sadistic phase, level,
organisation. In all psychic formations of this period, as in the fanta-
sies and theoretical formations about sexuality and birth, as well as in
symptoms that belong to this phase, one regularly finds a mixture of
anal and sadistic traits. The sadistic traits correspond to a large quantity
of destructive instinct, which is admixed to the libidinal processes of
this period. The attitude to the objects is correspondingly ambivalent
(see also ambivalence [Ambivalenz]).
Analyse (analysis; analyse)

Every procedure that is designated as analysis traces the phenomena
that have been put together back to their components, or, more pre-
cisely, separates them into their components. The word analysis is fre-
quently used as an abbreviated term for psychoanalysis [Psychoanalyse]
(see separate entry) in literature and in common parlance.
Analysand (analysand; lanalys)

is one who subjects himself to a psychoanalysis by a psychoanalyst.
Analytiker (analyst; analyste)

Abbreviation for a psychoanalyst [Psychoanalytiker] (see separate entry).
Analzone (anal region; zone anal)

One designates as anal zone the outlet of the bowel, or the last piece of
the rectum, the anus and its immediate surroundings. These compo-
nents form a region of intense sexual arousal, especially in the second
to fourth year of life, but also in the entire period of childhood and in
the entire lifespan of many perverse and neurotic persons. The small
child stimulates the arousal of this zone by retaining quantities of stool
until their accumulation stimulates strong muscle contractions in the
bowel, and the quantities of stool passing through release an intense,

voluptuously experienced pain. In an extended sense, the entire bowel
from the pylorus on, along with the buttocks and peritoneum, belong to
the zone of anal sexuality, since sensations of an anal-erogenous nature
and symptoms determined by anal sexuality can express themselves in
all these locations.
Anamnese (anamnesis; anamnse)

is the prehistory of an illness, that is, the declarations of the patient
that relate to it. The anamnesis is an indispensable diagnostic aid in
general medical practice. The anamnestic declarations of the patient in
neurotic illness must naturally be received with great caution. They are
intentionally or unintentionally distorted by repression; essential parts
of them are left out, others are exaggerated in a compensatory manner,
connections are displaced, and the like, so that the prehistory of a neu-
rosis that has been related by the patient in the first interviews under-
goes numerous corrections in the course of a psychoanalytic treatment.
A precise knowledge of the prehistory of all the neurotic symptoms of
a person, however, naturally also means an understanding of their gen-
esis and, by the same token, [provides] the means for their elimination.
Such an exact anamnesis is, however, only the result of an analysis that
has been carried through. The therapeutic procedure of psychoanaly-
sis is in this sense actually the removal of an anamnesis that extends
through the entire duration of the treatment and which only becomes
possible through the elimination of the affective resistances to their
deepest extent.
Anfall (attack; accs, attaque)

One designates as an attack the sudden appearance of symptoms of
illness or states of affect that are mostly of short duration, but severe.
Hysterical attacks are of special interest for analysis. In general, they
consist of motor manifestations with all kinds of movements, cramps
of major muscle groups, as well as trance states; laughing and crying,
screaming are often observed in an attack. An attack frequently results
in the arc de cercle (see separate entry). Freud early on recognised that
they signify a representation of psychic contents. They are fantasies,
represented as pantomime, which have been transposed into the motor
A 33
realm. An interpretive process is certainly required, as it is with dreams,

to make them comprehensible. For the mechanisms of dream forma-
tion such as condensation, multiple identifications, reversal of time
sequence, among others, are applied, for the purpose of displacement,
in the hysterical attack. Libidinal actions are also often expressed by
means of antagonistic reversals of innervations (e. g., representation of
an embrace, so that the arms are pulled backward until the hands meet
above the spine). The hysterical attack always signifies a substitute for
an autoerotic gratification taken up as an expression of object-libidinal
strivings, which can often be observed directly in the attack (pressure
on the thighs, rubbing hands on the genitals, thighs). The loss of con-
sciousness in the attack corresponds to the brief restriction of conscious-
ness at the height of sexual arousal; it is only amplified, extended, and
serves repression, since the processes during the attack are subjected
to amnesia. Hysterical attacks come about as: 1. associatively deter-
mined, when the content of the repressed that finds expression in the
attack is triggered by external experience; 2. organic, when there is a
general increase of libido; 3. when there is an avoidance of an unpleas-
ant, painful experience; 4. in the service of secondary tendencies, when
a useful purpose is achieved by the patient during the production of
the attack.
The epileptic attack has not yet been explained psychologically.
Freud thinks that it represents a mixing of instincts, whereby libido and
destructive instinct give up their connection, and free death instinct
[Todestrieb] (see separate entry) is discharged in the attack (see epilepsy)
[Epilepsie].
Angst (fear, anxiety; angoisse)

Anxiety is an affective state (see affect [Affekt]) and is characterised as
such by specific sensations of the pleasure/unpleasure series [Lust-
Unlustreihe], connected with the innervations of discharge that corre-
spond to them and their being perceived. The affective state of anxiety
prepares itself in anticipation of danger. If this danger is real, we call
the anxiety state released by it realistic anxiety [Realangst]. The threat-
ening approach of an external danger at first releases a state of height-
ened sensory attentiveness and motor tension, which is completely
purposeful and is called anxiety preparedness [Angstbereitschaft].
This anxiety preparedness ends either in the crippling, and therefore
purposeless, state of anxiety, or it limits itself to working as a signal

and is resolved through purposeful reactions, flight, or defence. The
anxiety state that has broken out represents, in the opinion of psychoa-
nalysis, the repetition of an eminently traumatic experience, namely
birth. In it there is a repetition of the reactions to the originally trau-
matic experience of birth that were once purposeful, and of some of
the sensations that were experienced at the time. The narrowing of
the foetus in the birth canal repeats itself in the feeling of suffocation
(anxiety [derived] from [Lat.] angustiae = narrowness); the accelerated
heartbeat and shortness of breath, determined by the lack of oxygen
in the experience of birth, reappear in the anxiety state. The strong
unpleasure with which the experience of anxiety is associated repeats
the unpleasure of the great general stimulatory disturbance that is
imposed upon the little being by the act of birth. Anxiety, then, signi-
fies a repetition of the first great disturbance in the mental economy, as
it was represented by birth.
Anxiety preparedness, which takes up only portions of the experi-
ence of anxiety, works as a warning of the expected danger. If the reac-
tions that are triggered by this signal are ineffective against the danger,
then the anxiety state breaks out; in other words, the damage that is to
be expected produces a similar condition of high-tensioned excitement,
which the psychic apparatus cannot master through discharge, as in
the first anxiety experience of birth. We call incursions of stimulation
that the apparatus cannot master traumatic incursions, because they
exceed the tolerance for stimulation. In each instance, anxiety is a reac-
tion to the threat of a traumatic incursion of stimulation. For neurotic
anxiety is also the reaction to such a danger. The difference between
it and realistic anxiety consists in the fact that the danger is an inner
(instinctual) danger and is not recognised as such. Neurotic anxiety
occurs as follows:
1. Free-floating, in the form of general anxiousness of undetermined

content, or as anticipatory anxiety [Erwartungsangst], temporarily
connected to every newly emerging expectation. This kind of appear-
ance of anxiety is characteristic of anxiety neurosis [Angstneurose]
(see separate entry). In this case libido is directly transformed into
anxiety. Accordingly, this anxiety has no unconscious content; in it,
primal anxiety [Urangst] is, to a certain extent, produced anew as a
consequence of traumatic disturbance.
A 35
2. Bound to specific representational contents in phobias. In this case,

a connection to external danger is certainly recognisable, but this
danger is incommensurably enlarged (fear of trains, open spaces,
bridges). This is, accordingly, a fear of ones own instinct, be it of a
libidinal or an aggressive nature. This instinctual anxiety is projected
onto an external object, which has the advantage that the anxiety can
be avoided if the feared object is avoided. Naturally, the ego gives
up a part of its freedom in the process. The fears of children are often
formed along the lines of phobic anxiety.
3. In anxiety and other forms of neuroses as free anxiety attack [freier
Angstanfall], either uninterrupted, or accompanied by symptoms,
without being visibly based on an external danger. Regarding its
unconscious causes, this anxiety corresponds to those named in 2);
only there is no projection onto an external object.
The connection here between anxiety and symptom is a very intimate

one. In anxiety hysteria (phobia), the symptom serves the avoidance of
anxiety. In obsessional symptoms, impeding the symptom by means of
disturbing external influences leads to unbearable outbreaks of anxiety.
The symptom thus takes the place of anxiety; it serves to bind the anxi-
ety [Angstbindung] or to avoid the anxiety [Angstvermeidung].
The seat of anxiety [Angststtte], that psychic location where the anx-
iety is produced, is the ego, whether the traumatic incursion produces
primal anxiety anew in the ego, or whether the ego forms the anxiety as
signal anxiety, in order to appeal to the pleasure-unpleasure principle
and thereby to avoid the threat of instinctual dangers. At the signal
of anxiety, cathexis is withdrawn from the representatives of the dan-
gerous instincts; they succumb, thus, to repression. The dependences
of the ego [Abhngigkeiten des Ichs] (see separate entry) are mirrored in
the types of anxiety. Realistic anxiety corresponds to the dependence
on the external world, neurotic anxiety to the dependence on the id,
moral anxiety [Gewissensangst] (social anxiety) to the dependence on
the superego. In the case of fear of instincts, the threat consists in the
penalties for forbidden acts, that is, in castration [Kastration] (see sepa-
rate entry) and in the loss of love [Liebesverlust] (see separate entry),
which are feared as real dangers of childhood. Neurotic anxiety and
realistic anxiety are thus both originally reactions to real dangers, or to
those that are considered real, and are therefore closely related to one
another.
Angstquivalent (anxiety-equivalent; quivalent dangoisse)

The totality of the anxiety attack can be represented by a single, intensely
structured symptom of the complex of manifestations of which the
anxiety attack consists, perhaps by trembling, by heart palpitations,
by shortness of breath, whereby the common feeling by which we rec-
ognise anxiety can be absent or can become indistinct. We designate
such a single symptom representing the totality of anxiety as anxiety-
equivalent.
Angstbereitschaft (anxiety-readiness; disposition

langoisse, angoisse flottant)
The expression anxiety-readiness is used by Freud in two senses. It
signifies, first, the readiness to develop anxiety. The primitive person
and the child are distinguished by an especially high readiness of this
kind, which is already observable in the neonate. In the child, anxiety-
readiness has especially to do with the threat of the loss of the mother;
in the primitive, with the threat of ones own hate, which corresponds
to ambivalence and could incur dangerous punishments. Second,
anxiety-readiness means the readiness in which one is placed by anx-
ious expectation and which consists in a heightening of cathexis of the
stimulus-receiving parts of the psychic apparatus. The latter make it
possible thereby to bind greater quantities of stimulus than [would be
the case] without such heightened cathexis. Since greater quantities
of stimulus that break in unexpectedly as a result of deficient cathexis
of the stimulus-receiving parts cannot be bound and discharged, they
lead to traumatic neurosis [traumatische Neurose] (see separate entry).
Anxiety-readiness therefore guards against traumatic neurosis.
Angsthysterie (anxiety hysteria; syndrome

phobique, hystrie dangoisse)
Freud designates as anxiety hysteria a group of neurotic illnesses in
which anxiety stands at the midpoint of the symptomatology. As dis-
tinct from the free-floating anxiety and anxious expectation of anxiety
neurosis, which is produced by somatic sexual damming [Sexualstauung],
which is thus an actual neurosis [Aktualneurose] (see separate entry),
the anxieties of anxiety hysteria have a specific, unconscious content.
A 37
In anxiety hysteria a forbidden instinctual impulse, usually originating

in the Oedipus complex, is modified and defended against in such a
way that a substitutive object appears in place of the forbidden object,
which directs towards itself the tendency that is to be defended against.
This substitutive object can be an animal, an [inanimate] object, a local-
ity, a specific situation. The substitutive object is then avoided, as if the
consequences of the forbidden impulse came from it. This defence of
anxiety in the form of the avoidance of the substitutive object we call
phobia [Phobie] (see separate entry). Anxiety hysteria offers the typical
example of a failed repression, since there is hardly ever a saving of
unpleasure [Unlustersparnis] that goes along with it. The release of anxi-
ety is certainly dammed up, but, since the object of anxiety must always
be avoided, the individual suffers severe losses to his personal freedom
through avoidances, prohibitions, and renunciations, which he imposes
on himself for the purpose of avoiding anxiety. The neurosis of child-
hood [Kinderneurose], which becomes the basis for every later neurosis,
is regularly an anxiety hysteria, typically an animal or darkness phobia.
Hardly any child in the civilised world remains completely spared from
it, without naturally always having to fall ill from a later neurosis on
account of it.
Angstlust (anxiety-pleasure; volupt dangoisse)

In the child, just as the most varied affects can appear as sources of
sexual excitation, so can the intense affect of anxiety. The experience
of anxiety then becomes admixed with pleasure, which is then desig-
nated as anxiety-pleasure. The sexual excitation that proceeds from the
affect of anxiety can lead to [nocturnal] emissions. Situations that cause
anxiety are often sought out by children precisely because of the sexual
excitation that goes along with them.
Angstneurose (anxiety-neurosis; nvrose dangoisse)

Freud designates as anxiety-neurosis that form of actual neurosis
[Aktualneurose] (see separate entry) which exhibits anxiety as its central
symptom. The anxiety of the anxiety-neurosis has no physical content
that could be recognised by analysis, but arises from direct transforma-
tion of unused libido. The cause of the accumulation of libido from which
anxiety proceeds is, in anxiety-neurosis, direct sexual injuriousness
[sexuelle Schdlichkeit], and, to be sure, anxiety-neurosis always arises

when the psychic modification of somatic excitation is hindered. This is
frequently the case for men who are intentionally abstinent, in uncon-
summated arousal, and in coitus interruptus (see separate entry); for
women with virginal anxiety; it is also the case in anaesthetic women,
when cohabitations, to be sure, produce a sufficient degree of somatic
arousal but inner inhibitions do not allow them to get to a psychic
completion in the form of an orgasm. Even when the man suffers from
ejaculatio praecox or interrupts the act prematurely, the result for the
woman is frequently anxiety from the undischarged sexual excitation.
The anxiety-neurosis disappears upon removal of the sexual injurious-
ness and upon commencing regular satisfaction. Sometimes, of course,
a psychoanalysis is necessary in order to remove the psychic causes of
the individual injuries.
Angstsignal (anxiety-signal; angoisse-signal)

See anxiety [Angst].
Angsttraum (anxiety-dream; rve dangoisse)

With respect to its problematics, the anxiety-dream belongs to neu-
ropsychology. Anxiety in connection with dreams occurs when the
wish that comes to fulfilment in the dream is stronger than the censor-
ship that would like to suppress it. The censorship is then overpowered
by the dream-wish, which expresses itself in the often disguised repre-
sentation of the wish; the ego, however, cannot defend itself against the
incursion of such a vehement, forbidden wish other than by developing
anxiety and waking up. Thus, the anxiety-dream does not contradict
the wish-fulfilment theory of dreams.
Anxiety-dreams are often produced in people who suffer from heart
and lung disease and in instances where breathing is accidentally
impeded. Freud thinks that the development of this kind of anxiety,
which is determined by somatic causation, is used secondarily to aid in
the fulfilment of energetically suppressed wishes in the dream. Thus,
the emergence of anxiety from lack of breath here aids in fulfilling the
forbidden wish in the dream.
In traumatic neurosis [traumatische Neurose] (see separate entry),
dreams appear in which the experience that precipitated the traumatic
A 39
neurosis is repeated with pronounced anxiety-development. This type

of anxiety-dream does not represent the fulfilment of any unconscious
wish; such anxiety-dreams result much more from the striving, under
anxiety-readiness [Angstbereitschaft], to re-experience the psychic
trauma that, through its suddenness, has caught the psychic apparatus
unprepared (see repetition compulsion [Wiederholungszwang]), and in
this way to master it after the fact [nachtrglich].
Animatismus (animatism; animatisme)

is a preliminary stage of animism [Animismus] (see separate entry).
Animatism is that conception of the external world which thinks of all
the things around us as having a soul without constructing this state
of having a soul in the form of spirits. Unlimited omnipotence of
thoughts [Allmacht der Gedanken] (see separate entry) prevails in anima-
tism. The technique of influencing the external world that we call magic
[Magie] (see separate entry) depends on animatistic representations.
Animismus (animism; animism)

Animism is a peculiar conception of nature and the world that exists in
most primitive peoples known to us, to the effect that the world is popu-
lated with countless benevolent or evil spirits. In the process, the causa-
tion of natural phenomena is attributed to these spirits, which inhabit
not only animals and plants, but also the inanimate parts of nature.
A technique with which spirits operate, sorcery [Zauberei] (see sepa-
rate entry)] is used to influence the natural events in their vicinity; this
strives, by means of magical practices, to influence the spirits and along
with them the events of nature (see magic [Magie]). According to Freud,
this technique of influencing is one of the practical causes of animism.
It allows for reconciling the tension between the primitives feeling of
omnipotence and his impotence with respect to the external world. At
the same time, however, the spirits and demons also represent projec-
tions of the arousal of ones own feelings; the fear of them is by the same
token frequently a fear of the impulses of ones own mind. Animism,
which certainly presumes to exert an omnipotent influence on the outer
world, by recognising external forces, or spiritswhich are nonetheless
capable of being influencedforms the preliminary stage of a religious
worldview, in which omnipotence is thereupon transferred to the gods.
Animistic representations also appear regularly in an early period of

child development in which the external world is, to be sure, already
for the most part accepted, but where childish narcissism is still so
strong that the child believes in the possibility of influencing the exter-
nal world through mere thinking, or wishes, or magical procedures. We
call this phase of mental development the animistic. Remnants of this
phase can persist and can then play a considerable role in superstition
and in neurotic, especially obsessional, symptoms in adults.
Anlage (constitution; constitution)

is a designation for the hereditarily given preparedness for a specific
development or for the appearance in the individual of a particular
achievement or pathological manifestation. In general, an external
cause is necessary for what is constitutionally given to become mani-
fest. The relationship between constitution and external cause is one of
cooperation. The complemental series [Ergnzungsreihe] (see separate
entry) determines the quantities that are necessary on the part of the
constitution for the final phenomenon to come into being.
Anlehnung (leaning upon; tayage, anaclise)

In psychoanalysis, the expression leaning upon is a designation for a
connection of psychic processes determined, not by a genetic commo-
nality, but by other factors, such as a common aim, common path, and
the like. It expresses the dependence [Unselbststndigkeit] of the psy-
chic process that the leaning upon involves. Thus, it is characteristic
for infantile sexuality in the beginning to lean on the self-preservative
functions of taking in nourishment, and of elimination, and only later
to become independent. By virtue of the leaning upon that has taken
place, the function that has served as support, perhaps an ego-function
like taking in nourishment, can be involved in an inhibition of the sup-
ported function, such as an erotic striving of the oral zone (hysterical
vomiting, hysterical loss of appetite).
Anlehnungstypus der Objektwahl (anaclitic or dependant [sic]

type of object choice); type anaclitique de choix objectal)
If the choice of an object for libidinal cathexis is determined by the
object in question having become valuable by satisfying other of lifes
A 41
requirements, then we designate this as the anaclitic type of object

choice. The choice of the nourishing mother or of the protecting father
as objects of libido is an example of the anaclitic type of choice. The
antithesis is the narcissistic object choice [narzitische Objektwahl] (see
separate entry), in which ones own ego is sought and loved in the
object. The anaclitic type of object choice is in general more characteris-
tic of men; the narcissistic type, of women.
Anpassung (adaptation; adaptation)

Psychic adaptation is one of the possible reactions that stand at the dis-
posal of the mental apparatus in terms of their long-term effect on exter-
nal events. Adaptation to the external world consists in a change in the
psychic personality according to the demands of the external world and
stands in opposition to action, which aims to change the external world.
Adaptation, vis vis action, is the phylogenetically older reaction.
Insofar as the neurotic symptom, instead of an instinct-determined
action, effects a change in the ego that goes along with a limitation of
functions, adaptation is a substitute for action in it (see autoplastic
[autoplastisch]).
Ansatz, zweizeitiger der Sexualitt (dichronous onset of

sexuality; volution diphas [en deux temps] de la sexualit)
After the early blossoming of sexuality in childhood, which peaks in the
fourth or fifth year of life in the Oedipus complex, there begins a pause
of relative quiescence, called latency period [Latenzzeit], which lasts until
puberty. Not until puberty does the sexual instinct reawaken powerfully,
in order to proceed to the final developmental goal, the genitality of the
adult. Now, Freud calls the fact that sexual development, interrupted
by the latency period, is begun twice, the dichronous onset of sexuality.
This dichronous onset of sexuality is a specifically human phenomenon
and does not exist in animals. According to a hypothesis of Ferenczis
(1924a), it is a precipitate of the effects of the ice age. The development of
humanity towards civilisation essentially goes back to the interruption
of the development of sexuality. Naturally, the disposition to neurosis
also goes hand in hand with this. The sexual strivings that are reawak-
ened in puberty direct themselves first at infantile objects. The superego,
however, which was erected at the onset of the latency period, forbids
these incestuous object-strivings, and so a separation from the objects of
childhood must take place, which poses mostly soluble difficulties for
those in the process of puberty. If this separation does not occur with
corresponding fixation [Fixierung] (see separate entry), conflicts occur
between ego and superego, which end in neurotic symptom-formation.
Antagonistic (antagonistic; antagoniste)

means having an opposite effect. Instinct and inhibition, for instance,
are antagonistic in relation to one another. Attempt is made to unite
antagonistic tendencies, such as wish and prohibition, active and pas-
sive instinctual aims, and the like, in the various psychopathological
compromise-formations, especially in symptoms.
Anthropologie (anthropology; anthropologie)

is the study of human beings. It encompasses both the bodily charac-
teristics of the various human races and their spiritual, social, economic
conditions and cultural manifestations. The correspondences between
anthropological findings, especially with regard to primitive peoples,
and the results of psychoanalysis testify to the correctness of the ana-
lytic results. The relationship of psychoanalysis and anthropology is
one of cooperation and cross-fertilisation.
Anthropophagie (anthropophagy; anthropophagie)

means devouring human beings, see cannibalism [Kannibalismus].
Apathie (apathy; indiffrence, insensibilit)

is the absence of motivation and affect. Apathy occurs as a consequence
of the withdrawal of object-cathexes in schizophrenia. When, also in
the case of intense conflicts of ambivalence (obsessional neurosis,
melancholia), all psychic energy is used up for the inner struggle of for
and against [Fr und Wider], apathetic states may result.
Aphanisis (aphanisis; aphanisis)

With this word, E. Jones (1927) designates the complete annihilation of
sexuality, as it is feared by the child as a consequence of the rejecting
attitude of parents towards infantile sexual declarations.
A 43
Apparat, psychischer (seelischer) (mental apparatus;

appareil psychique)
From the dynamic-economic perspective of psychoanalysis, the mental
organ is an apparatus that serves the mastering of stimulus. The prin-
ciple that first regulates the activity of this apparatus is the constancy
principle [Konstanzprinzip] (see separate entry), which aims to keep
the available quantity of excitation as low as possible, or at least con-
stant. This occurs by means of the apparatus striving again to release
all influx of energy, whether it stems from internal or external sources
of stimulus, by means of corresponding reactions. For us, such reac-
tions include, above all, muscular innervations of all sorts, from the
most primitive fidgeting and screaming of neonates to the most com-
plicated actions of adults, which reactions we conceive of under the
concept of motility [Motilitt] (see separate entry) and which are char-
acterised by the experiences of feeling, in their totality, as affectivity
[Affektivitt] (see separate entry). The course taken by the stimulus to
the reaction on which the reflex schema [Reflexschema] (see separate
entry) is based is enabled by the fact that, in general, the increase in
energy is experienced as unpleasurable, the decrease in energy, pleas-
urable [Lust-Unlustprinzip] (pleasure-unpleasure principle). Since the
regulated discharge of the energy that is brought in is only possible
when this energy is bound, the pleasure-unpleasure principle can occa-
sionally be breached to the advantage of this binding. Thus, in trau-
matic neurosis, the unpleasurable traumatic experience is repeated in
dreams under anxiety, that is to say, unpleasure, counter to the pleasure
principle, so that the excitation that caused the breach can be bound
thereby and discharged according to the constancy principle (repetition
compulsion [Wiederholungszwang], see separate entry). Under the influ-
ence of reality and education, the apparatus is positioned to bear ten-
sions, that is to say, to take an unpleasure onto itself or to postpone a
pleasurable discharge, or to sacrifice itself when a greater unpleasure
is avoided thereby, or a more secure pleasure is enabled in the proc-
ess. We call this modification of the pleasure principle reality principle
[Realittsprinzip] (see separate entry).
In the view of psychoanalysis, the psychic apparatus consists of
strata [Schichten] (agencies), which are traversed by psychic proc-
esses. Thus, the processes regularly run from the sensory to the motor
end of the apparatus, that is, from perception to action (see agency
[Instanz]). If the access to the musculature is closed off by the state
of sleep or by the forbidding agency within the psychic apparatus

(censorship [Zensur]), however, then the process can be reversed and
be worked out at the sensory end. This is the case in dreams and
hallucinations.
The psychic apparatus is divided into the systems Ucs. [Ubw] (see
separate entry), Pcs.[Vbw] (see separate entry), Cs.[Bw] (see separate
entry), which we view as psychic locations, without localising them
anatomically. From the topographical we try to localise psychic proc-
esses according to the place where they run their course; the dynamic
point of view investigates the sources of energy of the apparatus and
the processes in it; the economic point of view [investigates] the quan-
tities of instinctual forces and the principles of regulation of psychic
processes of discharge.
Arbeit (work; travail)

In his book, Civilization and its Discontents, (1930a), Freud talks
about work. There he designates the common vocational work that
is accessible to everyone as a technique of living ones life, that binds
the individual firmly to reality and fits him securely into the human
community. Vocational work has the possibility of accommodating a
strong measure of sexual and aggressive components (muscle erotism,
symbolism); in so doing, it is, aside from its necessity for the existence
of the individual, of immeasurable psychic value in society. Alfred
Winterstein (1932) finds pregenital, especially anal and aggressive
instinctual impulses to be unconscious instinctual components of work.
Homosexual instinctual impulses often find sublimated satisfaction in
communal work. Unconscious guilt feeling is also satisfied to a great
extent through work.
Arc de Cercle (arc de cercle; arc de cercle)

is the hysterical arc that consists in the body, in a hysterical attack,
becoming arched because of an extension spasm of the musculature of
the back so that it only comes in contact with the ground at the heels
and the back of the head. According to Freud, the arc de cercle is the
antagonistic representation of coitus, a simultaneous expression of a
wish and the defence against it. Occasionally, representations of birth
are also expressed in it (see also attack [Anfall]).
A 45
Archaisch (archaic; archaque)

means ancient, belonging to origins. In the course of its investigation of
the psyche, psychoanalysis has everywhere encountered archaic con-
tents, archaic peculiarities and modes of functioning that exist in symp-
toms, dreams, works of art, and folklore. The unconscious, which it
discovered in these formations, is what is archaic in mental life; archaic,
from the perspective of both the development of the individual, because
it originates from early childhood, and the development of the entire
human race, because it keeps remnants of earlier cultural epochs in a
living state. The contents of dreams and symbols are archaic; they origi-
nate from the period of early childhood and show correspondences with
the psychic impulses of primitive peoples. But representation through
symbolism, through images in dreams, and through symptoms is also
an expression of archaic modes of functioning.
Arzt (physician; mdecin)

The profession of the physician has developed from that of the medi-
cine man of the primitive. The medicine man, in turn, can be seen as
the obverse of the evil sorcerer, in that he heals illness, which the lat-
ter brings, and wards off death, which the latter brings about. Sadistic
and anal-erotic tendencies, as well as sexual curiosity are, among other
things, sublimated in the activity of the physician and are relegated by
children to the physician in the game of doctor. For the unconscious,
the physician is frequently a symbol of the father as a person who may
do and see everything with respect to others, especially with respect
to the mother. A part of the physicians curative ability is ascribed to
this significance of the father and thus proceeds from the transference
[bertragung] (see separate entry) to the physician (E. Simmel, 1925).
Asexualitt (asexuality, absence of sexuality;

asexualit, insexualit)
is the absence of sexual impulses. Lay opinion and science before Freud
assume that the sexual instinct is absent in children and does not awaken
until puberty. They thus teach the asexuality of children. This is a gross
error, consequential both for understanding and for practice. In actual-
ity, the neonate brings sexuality into the world, and sexual activity and
sensations accompany his activity through the entire period of infancy

and childhood (see sexuality, childhood). There is no such thing as true
asexuality of adults. The apparent asexuality of adults comes about by
lodging sexuality in sublimations, neurotic symptoms, nocturnal expe-
riences (emissions, dreams).
Askese (asceticism; ascse, asctisme)

One designates as asceticism the voluntary renunciation of sensual enjoy-
ment for ethical reasons. Analysis shows that ascetic strivings are often
the result of the egos inclination to repression [Verdrngungsneigung],
which fears the dangers of sexuality (castration). The renunciation of
sexual practice is, therefore, not so freely chosen by the ascetic as it
appears to be (see also abstinence [Abstinenz]).
Asozial (asocial; asocial, insocial)

means without regard for the community. The sense of community is
not innate in us, but is instilled in us. Widespread remains of the origi-
nal, asocial setting can be found in everyone. Thus, the dream is an aso-
cial product of the mindit is eminently egotisticthe neurosis makes
one asocial, it is able to drive the human being out of society and to
replace his monastic asylum of earlier times with the isolation of illness.
Ultimately, the wayward youth and the criminal openly demonstrate
this asocial attitude, which healthy persons only dream of, wish for, or
permit themselves to a modest extent [and which] neurotics suppress
to the detriment of their mental health. Psychoanalytic treatment strives
to make the neurotic social as a kind of after-effect [Nacherziehung] (see
also delinquency [Verwahrlosung]).
Assoziation (association; association)

The ideas, thoughts, whatever comes to ones mind, are not isolated
in consciousness, but are connected to one another. This connection
can be determined by factsas in the sequence of thoughts when
one is proving a geometric propositionand it can be psychically
determinedas is the case when thoughts follow one another because
they were once contained in the same affectively toned experience. In
psychoanalysis we call psychic connections of this kind, quite generally,
A 47
associations. On a somewhat different terminological usage in general

psychology, see association-psychology [Assoziationspsychologie]. Asso-
ciations in analytic procedures are usually called whatever comes to
mind [Einflle] (see separate entry). Associations are directed by purpo-
sive ideas [Zielvorstellungen], or by affects. Repressions and the demands
of the superego are especially decisive in order for the associations
(Einflle) to properly run their course. Essentially, the direction occurs by
means of a selection of specific associations from the complement of the
material that is in and of itself associable [assoziierbar]. If one succeeds in
holding back [zurckzustellen] the selection, relatively speaking, accord-
ing to logical, aesthetic, and ethical norms (which usually control the
associations of human beings), then the associations run their course in
accordance with the current affect and the wishes that correspond to it,
for example, in the ideational course [Vorstellungsverlauf] of daydream-
ing (see daydream [Tagtraum]). In analysis as a therapeutic procedure,
one strives, as much as possible, to switch off those norms, whereby the
production of so-called free associations [Einflle] is achieved. Since
these free associations are not directed by the aforementioned powers
but are conceived of as derivatives of the unconscious [das Unbewute]
(see separate entry), they allow for an insight into it (Siegfried Bernfeld,
1932).
Assoziationsexperiment (association-experiment;
test dassociation, association provoque)
The association experiment of Wundts psychological school consists
in a person designated as the object of the experiment being given
the task of responding as quickly as possible to a stimulus word that
is called out to him with a reaction word of his choice. One can then
study the interval that passes between stimulus and reaction, the
nature of the response given as a reaction, a possible error in a sub-
sequent repetition of the same experiment, and the like. The Zurich
school under Bleuler and Jung gave the explanation of the reactions
that result in the association experiment by requiring the object of
the experiment to elucidate the reactions that he had by means of
after-the-fact [nachtrgliche] associations when they had something
striking in them. It then turns out that these striking reactions are
determined in the most clear-cut manner by the experimental objects
complexes.
Assoziationspsychologie (association-psychology;
associationnisme)
Proceeding from the cognitive-theoretical psychological investigations
of the seventeenth century (especially Lockes), the first scientific psy-
chology was founded by Hartley, James, and John Stuart Mill. It domi-
nated psychology of the second half of the twentieth century with the
imprint given it by Fechner and Wundt, and even today it still pervades
psychological thinking to a considerable extent. This basic trend in psy-
chology gets its name from the attempt to resolve analytically all con-
scious phenomena in sensationsthat is to say, representationsand
to conceive of the complex phenomena as combinations of those latter
elements. The connection of the elements occurs by means of their asso-
ciation; the association ensues according to laws, the most important
of which reads: what was closely connected in its first experience in
time and space has a tendency to reproduce itself associated in time
and space; the more frequent the simultaneous experience, the deeper
the associative connection.
Since 1900 there has been a steadily increasing emphasis on the
inadequacy of association-psychology, which is seen primarily in a
sensualistic, empiricist, and atomistic light. Despite its use of the word
association and Freuds original point of departure in his time, psycho-
analysis has hardly anything to do with association psychology. First
of all, it is a psychology of consciousness; secondly, psychoanalysis has
shown the so-called association law to be invalid and has replaced it
with a more finely-structured concept of the processes of representation
(see association [Assoziation]) (Siegfried Bernfeld, 1932).
Asthenie (asthenia; asthnie)

means weakness. Reich (1926) designates as genital asthenia those forms
of premature ejaculation of semen in which the genital has entered the
service of pregenital tendencies, resulting in a severe impairment of
potency (see also impotence [Impotenz]).
Asthma (asthma; asthma)

One designates as nervous asthma the episodic occurrence of very ago-
nising difficulty in breathing with particular impediment of exhalation,
A 49
usually accompanied by anxiety. A distention of the lung as a consequence

of pathological constriction of the musculature of the bronchioles can be
established clinically. Anal-erotic pleasure in retention, increased oral
erotism, and other factors are indicated as unconscious contents of the
attack. There appears to be no unified aetiology. Otto Fenichel (1967)
cites the following as principal features of bronchial asthma: special
sexualisation of the function of breathing, repression, and subsequent
breakout of the sexual wishes that go along with it. These, themselves,
correspond to very varied, especially oral-anal fantasies, which are a
regressive expression of the Oedipus complex (chapter V b, Asthma
bronchiale).
Attacke (attack; attacque)

Synonym for Anfall [attack] (see separate entry).
Auffrischung (revivification, renewal; reviviscence)

serves as a synonym for recathexis [Wiederbesetzung] of representations
that have lost their cathexis and, along with it, their psychic significance
in the course of time, for example, revivification of old fantasies; and as
a synonym for re-experiencing [Wiederbelebung], such as old, hitherto
dormant conflicts, etc.
Aufgeben (to give up, forego, relinquish; dlaissement)

is an expression for relinquishing some affectively-toned relations to
objects or actions or other, for example, giving up a love-object, giving
up an accustomed satisfaction, etc.
Aufklrung (enlightenment; instruction [sexuelle des infants])

It has long been a problem for modern education whether and in what
form one should undertake the sexual enlightenment of children. The
experience of psychoanalytically knowledgeable educators has resulted
in the realisation that one should on no account withhold knowledge
of sexual matters from the child. It has been shown that normal chil-
dren in particular accept the knowledge of sexual functioning without
any adverse effects; that, on the contrary, keeping secrets, which most
adults practise on account of their accustomed prudishness and their

own bad conscience, can cause children harm, since the children lose
their trust in the adults in the process; they often react to the tendency
of being lied to by lying themselves, and the like.
Of course, the enlightenment is on no account simple; it should be
brought to the child step-by-step, in accordance with his level of under-
standing at the moment. Tact, the ability to empathise, and the knowl-
edge of the educator will determine the proper selection and extent of
what is to be revealed. Children regularly form theories about sexual
processes and the origin of children; these theories are determined by
the structure of the libido at the time and the instinctual wishes that cor-
respond to it (see infantile sexual theories [infantile Sexualtheorien]). The
child has the tendency to cling to these theories because they correspond
best to his pleasure strivings [Luststreben] of the moment. The enlight-
enment must take these theories into account, to incorporate them in
the work of enlightenment; it can only correct them step-by-step and in
accordance with the psychic development of the child. Knowledge of
the psychic structure of the child is, at the same time, indispensable for
a proper enlightenment.
Enlightenment that is too late often fails because repressions that
have become established in the meantime impede the deeper accept-
ance and processing of what is being communicated. Enlightenment
should begin when the child poses the first questions about sexual
processes or otherwise lets it be known that he is occupied with sexual
problems; it should proceed step-by-step and be completed at the onset
of puberty. The enlightenment of the child must be sufficiently intense,
especially while one is awaiting, and subsequent to, the birth of a little
brother or sister, which arouses the burning interest of a child about the
origin of children.
Aufmerksamkeit (attention; attention)

Attention is a function of the system Cs.[Bw] in the psychic apparatus.
It consists in this system periodically sifting through the external world
by means of the sense organs so that its data are known in advance,
when an inner need that cannot be postponed sets in. This activity meets
the sense impressions head-on, rather than awaiting them. Attention is
originally only applied to the external world; only later, with the for-
mation of an abstract cogitative language [Denksprache], [is it applied]
A 51
to inner processes as well. Attention develops as a consequence of the

initiation of the reality principle [Realittsprinzip] (see separate entry).
Freud designates as evenly suspended attention [gleichschwebende
Aufmerksamkeit] that attitude which the analyst should assume vis vis
the patients utterances in the course of treatment. It consists in confer-
ring an equal measure of allocation on everything that one gets to hear,
without intensification with regard to individual utterances and with-
out concerning oneself with whether one notices anything. It is neces-
sary as a counterpart to the fundamental rule [Grundregel] (see separate
entry), to which the patient is obligated.
According to Theodor Reik (1936), the attitude called evenly sus-
pended attention, which is unselective in relation to the material that
the patient brings, prepares the analyst for a later understanding of
this material. It leads to a collecting of impressions, the deeper con-
nections of which often do not appear until much later by means of
unconscious processing in the analyst and re-emerge as a surprise to
the analyst himself, as thoughts that come to his mind [Einflle]. In con-
trast to evenly suspended attention, active and intentional attention
selects a cross-section of what is observable and able to be taken in, and
thus leads to a neglecting of other parts, from which new and deeper
connections would be recognisable, [but] of course, only after uncon-
scious processing.
Aufmerksamkeitstheorie der Fehlleistungen (attention-theory

of parapraxes; thorie psychasthnique des actes manqus)
The attention-theory of parapraxes states that all cases of parapraxes
have to do with a disturbance of attention, either for organic or psy-
chic reasons. What contradicts this is the fact that faulty actions
[Fehlhandlungen] also occur with persons who are not fatigued, dis-
tracted, or upset, and that a large number of actions are certainly carried
out purely automatically with very minimal attentiveness. Regarding
the analytical theory of parapraxis, see parapraxis [Fehlleistung].
Aufwand (expenditure of energy; dpense nergetique)

The expression expenditure of energy comes from the dynamic rep-
resentational sphere of psychoanalysis. It signifies a quantity of psychic
energy that is being used or is coming into use in order to maintain
a state of psychic equilibrium within the psychic apparatus. Thus, for

example, the keeping-in-repression [In-Verdrngung-Halten] of a repre-
sentation requires a continuous laying claim to psychic energy on the
part of the ego; the amount of energy therein is called expenditure of
repression [Verdrngungsaufwand]. Expenditure of energy plays a major
role in the theory of jokes, inasmuch as, according to Freuds investiga-
tion, the effect of jokes, comedy, and humour originates from a sudden
increase or an unexpected diminution in the expenditure of psychic
energy. The expenditure of energy that is spared in the form of inhibi-
tion with jokes, in [the form of] cathexis with comedy and in [the form
of] feeling with humour is discharged in the motor action of laughter in
conjunction with the development of pleasure.
Auge (eye; oeil)

The eyes, as a consequence of their form, their movability, the high esti-
mation of their value, and their great sensitivity, prove to be especially
suited for symbolising the genital. Affects and cathexes that should
actually be associated with the genital are frequently relegated to the
eye by means of down-to-up displacement. Accordingly, going blind
signifies castration, as is so clearly illuminated by the Oedipus myth
(see also scopophilic instinct [Schautrieb]).
Aura (aura; aura)

One designates as aura a sensation in one area of sense experience or
another, which appears regularly as a harbinger of an epileptic seizure.
It can be a pain, a tingling in an extremity, a hallucination, the feeling of
being blown at (aura = air), a particular taste sensation, perhaps even a
muscular twitch.
Ausdruck (expression; expression)

One designates as expression the manifestation of contents that can-
not be immediately perceived, but the existence of which we experi-
ence only in roundabout ways. The most commonly used expression
of psychic processes is language. Taking in the meanings of words
and sentences provides us with the knowledge of conscious psychic
processes. Along with this, however, there also exists, as expression
A 53
of what is psychical, the attitude and behaviour that can already no

longer be regulated by the one in question in the same way as can
the content of verbal expression. But even in verbal expression, what
is psychical is expressed alongside content in the choice of words, in
the tempo, moreover, in the accompanying mimicry and gesture. An
essential attribute of the psychoanalytic method is that it pays special
attention to the additional expression that goes along with the mean-
ing and content of a verbal expression, as well as to everything made
known in behaviour and attitude in order to understand what is alien
to mental life [das Fremdseelische] about the consciousness of the other;
in fact, that, in the event of a contradiction between the content of
what is being said and the remaining expression, it places a higher
value on the latter since it gives more reliable information about the
depth-psychological [tiefenseelische] situation. Through psychoanalytic
research, the field of mental expression has been found to be much
richer than it has seemed to us to be up to now. Thus, the bodily symp-
toms of hysteria are an expression of what is unconscious-mental
[das Unbewut-Seelischen]; repetition, acting out [agieren] (see separate
entry) become comprehensible as expression of unconscious mental
contents, and the like.
Ausdruck des Vorstellungsinhaltes (expression of ideational

content; expression du contenu reprsentatif )
is defined by Freud as the minimal innervations of the mimetic and
remaining musculature that accompany the present content of a rep-
resentation. These innervations become apparent in communicating
the content of a representation, especially in the child, in the common
man, and in members of races characterised by animation in speech
and gesture. Thus, the statement to the effect that a thing is large is
accompanied by a raising of the hand or the head, a widening of the
eyes, etc. Such innervations also accompany, albeit only in the small-
est instances, the visual imaginings that one assumes for oneself alone.
When I observe someone elses action, I experience in advance, imagin-
ing as he does, in such instances of innervation, the movements that I
expect him to make. If my expectation, which has also required a certain
expenditure of innervation, does not correspond to the movement he
has made, then the result for me is a comic effect, and expenditure of
innervation is discharged in laughter (see humour [Komik]).
Auslassung (omission; omission)

Omission is a very simple technique of displacement in jokes and espe-
cially in obsessional symptoms, also used in dreams. It forms a simple
means of protection against the possibility of recognising unconscious
contents; making this displacement retroactive takes place by means of
guessing and inserting what has been omitted (see also elliptic repre-
sentation [elliptische Darstellung]).
Ausleben (living out, satisfaction of impulses in action;

licence sexuelle, vivre licencicieusement)
is defined as the free and uninhibited satisfaction of sexual instinctual
wishes. The discovery on the part of psychoanalysis that symptoms
owe their existence to repressed sexual instincts has led to the errone-
ous opinion that one must live oneself out sexually for the removal
of the symptoms and their prophylaxis. In the process one forgets that
symptoms are frequently stored up with pregenital libido, for which
there is no direct satisfaction in the adult, since the whole personality
objects to it; in fact, [one forgets] that this sort of advice to satisfy ones
impulses in action, even for genital strivings, cannot be followed at all
by neurotic individuals on account of inner inhibition, and that any
attempt to follow it without first removing this inhibition must lead to
severe mental conflicts. The therapeutic advice to satisfy ones impulses
in action must be rejected absolutely.
Ausnahmen (the exceptions; exceptions [caractrologiques])

are, according to psychoanalytic terminology, a particular character type
that Freud set up. It consists of people who feel justified in withdrawing
from a necessity or request that applies to everybody because they lay
valid claim to be reckoned as exceptions. The reason for this attitude lies
in the fact that these people, in their earliest childhood, were struck by
an experience or affliction for which they consider themselves blame-
less and which had the effect of having their person placed at an unjust
disadvantage. From this they reserve the right, by way of compensation,
in their opinion, to be an exception. Congenital and hereditary damage,
the origin of which becomes known to the child who has incurred it, fre-
quently instils in him an urge to feel like an exception in compensation
for it, and to have correspondingly little regard for others, to feel himself
A 55
to be especially protected and favoured by fate, and the like. The cause
of this attitude later becomes unconscious, without becoming inoper-
able in the process. Many women also feel damaged at an infantile level
on account of the lack of a penis and, as compensation, they lay claim
to an exceptional position that frequently also gives them occasion to
overestimate men sexually.
Ausnahmezustand (twilight state; tat crpusculaire)

see twilight state [Dmmerzustand]
Autismus (autism; autisme)

is the name given by E. Bleuler (1912) to the preponderance of inner
mental life with active turning away from the external world, as can be
found in schizophrenia (see also autistic thinking [below]).
autistisches Denken (autistic thinking; pense autistique)

is the name given by Bleuler (1912) to a kind of thinking that proceeds
independently of the rules of logic and in their place is steered by affec-
tive needs. This thinking is found especially in schizophrenics and in
dreams, in mythology, superstition, and daydreams. Autistic thinking
is subject to the pleasure principle [Lustprinzip] (see separate entry);
it leads especially to pleasant thoughts and avoids unpleasurable
thoughts. Autistic thinking is in contrast to realistic thinking, which
takes reality into account and proceeds according to the rules of logic.
Psychoanalysis has made little use of the concept of autistic thinking,
since recognition of the dominance of the pleasure principle over cer-
tain thought processes, as in fantasies, and dreams and mythological
formations, makes setting up a way of thinking that is peculiar to them
far and away superfluous.
Autoerotismus; Autoerotik (autoerotism; autorotisme)

In the beginning of infantile sexual development, the individual com-
ponent instincts [Partialtriebe] (see separate entry) find their satisfaction
in ones own body without the assistance of an external object. Accord-
ing to Havelock Ellis, we call this kind of satisfaction autoerotism
[Autoerotismus] or autoeroticism [Autoerotik]. We find autoerotic
pleasurable actions in the first phase of childhood development in all

erogenous zones [Erogene Zonen] (see separate entry), especially in the
oral, rectal, and genital zone. In this autoerotic phase of the libido, the
component-instinctual impulses [Partialtriebregungen] that emanate
from the individual erogenous zones strive, independently of one
another, for the satisfaction due them, which they find in their own
body. The subsequent development of infantile psychosexuality sets
out to unify the individual component-instincts in their strivings and
to apply them in their totality to an external love-object for the pur-
poses of satisfaction. In this way, the individual first takes himself as
a love-object, before he makes a transition to object-choice of another
person. We call the psychic action of applying libido to ones own ego
narcissism [Narzimus] (see separate entry). Even at the level of narcis-
sism, which has already been characterised by a relative unification of
the individual component instincts towards a common use, and even
if this use only involves ones own person, autoerotic satisfaction still
obtains. It is not until the unified sexual strivings are applied to another
love-object that the possibility exists of superseding the autoerotic form
of satisfaction by means of sexual activity with an object (object-erotism
[Objekterotik]). Narcissism and autoerotism are congruent with one
another to the extent that autoerotic satisfaction is an adequate somatic
expression of the libidinal cathexis of ones own ego. Object-libidinal
strivings, however, can also degrade into autoerotic actions beyond the
narcissistic phase, as in the case of onanism with object-libidinal fan-
tasies; but we can no longer designate this form of satisfying object-
libidinal strivings as adequate. The object-erotic form of satisfaction is
frequently abandoned in psychosis and neurosis. Autoerotic satisfac-
tions are resumed in its place, often in disguised form.
Autohypnose (autohypnosis; autosuggestion)

See autosuggestion.
automatische Handlungen (automatic actions; actes

automatiques)
One designates as automatic actions those which proceed correctly
and purposefully, without accompanying conscious work of thinking
[bewute begleitende Denkarbeit]. A large part of our daily routine occurs
A 57
automatically. Automatic actions are performed correctly, even in the

face of extraordinary complexity, and are often disturbed by conscious
thinking about what is to be carried out.
Automatismus (automatism; automatisme)

Schizophrenic patients often carry out motor actions that run the gamut
of meaningless movements to complicated acts, in the course of which
they occur without the patients conscious will. We designate these acts
as automatisms.
autoplastisch (autoplastic; autoplastique)

According to Ferenczi (1917a, 1919a, 1921a), one designates as auto-
plastic reactions those which aim to cancel the impact of unpleasure
stemming from the external world by effecting a change in the ego.
Autoplastic reactions represent a primitive form of adaptation. In con-
trast, the alloplastic [alloplastisch] (see separate entry) reactions already
aim at a change in the environment and are acquired later on. Neurosis
and psychosis frequently hark back to the autoplastic form of reaction
by replacing actions with inner adaptations.
Autoritt (authority; autorit)

The first persons who signify authority for the child are the parents.
All later authorities, such as the authority of God, officialdom, teacher,
physicians, those in charge, the leader, are essentially new renditions of
the authority that parents represent for us. Our attitude to those in life
who are called authorities proves to be a repetition of our attitude to
parental authority.
Autosuggestion (autosuggestion; autosuggestion)

Autosuggestion consists in the fact that conscious, or, more fre-
quently, unconscious, representations bring forth all manifestations
of suggestion produced by another person without external foreign
influence [ohne fremde Einwirkung von auen]. Autosuggestion has
a very close affinity to neurotic symptom-formation. It proves that
the mechanisms that are put into effect by foreign suggestion [durch
Fremdsuggestion] do not come from outside but are already situated in

unconscious parts of the psychic apparatus and can only be released
from outside. One designates greater degrees of autosuggestion as
autohypnosis.
autosymbolisches Phnomen (autosymbolic phenomenon;

phnomne autosymbolique)
Herbert Silberer (1909) observed that, in the transition of the waking to
the sleep state, images emerge, which represent, visually in symbolic
form, thought processes or conscious sensations that one has made an
effort to maintain counter to the need for sleep. He called this manifes-
tation autosymbolic phenomenon. These images represent either con-
tents of thought that one wanted to hold on to (material phenomenon
[materielles Phnomen], see separate entry); or what is represented in
them is the state or the ability to achieve on the part of the consciousness
of the thinking person himself (functional phenomenon [funktionales
Phnomen]); or, finally, bodily conditions or processes such as external
sensations, tension, pressure, muscular sensations, situational sensa-
tions [Lageempfindungen], etc., are represented in them (somatic phe-
nomenon [somatisches Phnomen], see separate entry). Silberer believes,
correctly, that the autosymbolic phenomenon has to do with a regressive
process in which, at the moment of falling asleep, thinking is replaced
by an image, which requires a much smaller expenditure of energy. In
the process, the transition to pictorial thinking is clearly experienced as
relief.
Autotomie (autotomy; autotomie)

means self-dismemberment or self-mutilation. In his theory of geni-
tality, Ferenczi (1924a, p. 28) is of the opinion that ejaculation is a
moderated expression of a primitive tendency towards autotomy. The
unpleasurable tension that is experienced in the genital gives rise to
an effort to get rid of it by way of an autotomic tendency of this sort,
to separate it and discard it from the body, similar to the scratch reflex,
which prompts one to tear away pieces of tissue from the itching sec-
tion of skin with ones fingernails. In the animal kingdom there are
numerous examples of such self-castration of the genital, where there
is not only a separation of secretion, but the penis is also torn off. In the
A 59
higher animals this process of autotomy is moderated and reduced to

expulsion of the ejaculate.
auxilir (auxiliary; auxiliaire)

In his first works, Freud designates as auxiliary factors those in which
both separated psychic groups, those of normal consciousness and
those of the hypnoid state [hypnoider Zustand] (see separate entry), flow
together; expressed in later psychoanalytic terminology, these are fac-
tors that touch on the repressed complexes, activate them, so that they
emerge temporarily in consciousness, whereby a new act of repression
is necessary (e.g., the experience of a scene similar to the one that has
been repressed). The outbreak of a symptom occasionally occurs only
after the onset of such an auxiliary factor. The term auxiliary factor is
no longer in use.
B
Bearbeitung (elaboration; laboration)

Individual perceptions and memories do not reside in the psychic
apparatus at all, but are worked over into thought processes by being
connected to others. This elaboration can result according to the laws of
consciously logical thinking (secondary process [Sekundrvorgang], see
separate entry), or it is an abnormal one, whereby condensation, serial
formation, superficial association, covering of contradictions, substi-
tutive formations, predominate, counter to the rules of logic (primary
process [Primrvorgang], see separate entry). Abnormal elaboration
is the rule with the unconscious groups of representation [unbewute
Vorstellungsgruppen].
Sekundre Bearbeitung (secondary elaboration; elaboration
scondaire) is, according to Freud, one of the factors that participate
in the formation of dreams. It sets out from censorship and attempts
to take what is absurd and disconnected from the dream that has
been already formed by the remaining dream-work and to form a
meaningful structure out of it. This mostly succeeds only in segments
[streckenweise]. The parts of the dream subject to secondary elaboration
60
B 61
become clear and graphic in the process. The secondary elaboration is

cancelled out in the analysis of the dream by the fact that the manifest
dream is dissected into pieces and every element thus isolated is taken
as the point of departure for association, independent of the remaining
manifest dream content (see dream [Traum]).
Bedrfnis (need, desire; besoin)

is a term frequently used in the theory of the instincts. We designate as
such the peculiar feeling of tension with a persistent character of unpleas-
ure, determined by burgeoning instinctual desire [Triebverlangen], with
the tendency towards satisfaction, that is, after relaxation of the ten-
sion by means of corresponding stimulus-settings [Reizsetzungen] at the
source of the instinct (see instinct [Trieb]).
Bedrfnistraum (dream caused by [physiological]

need; rve de besoin)
When, in sleep, a need such as hunger, thirst, need to urinate, sexual
desire, asserts itself, then one easily dreams that the need is satisfied.
Psychoanalysis calls such dreams, in which needs are satisfied in a hal-
lucinatorily undistorted [unentstellt halluzinatorisch] manner, dreams
caused by need. If the need that releases the dream is very intense, then
waking follows the dream, and it becomes necessary to shut off the
stimulus of the need by means of action. In instances of lesser intensity,
the hallucinatory satisfaction in the dream can moderate the tension of
the need to such an extent that one does not wake up. In wet dreams
(see emission [Pollution]), a real satisfaction of sexual desire also takes
place.
The dream caused by physiological need clearly reveals the func-
tion of the dream as the guardian of sleep. The wish-fulfilling ten-
dency of dreams is especially intelligible by virtue of its easily
understandable dynamics. In the final analysis, all dreams are actu-
ally dreams caused by need, inasmuch as they serve the hallucinatory
fulfilmentmostly displaced, to be sureof unconscious wishes that
are astir in sleep and whose demands are moderated by satisfaction
in dreams to the extent that, in general, it is possible to stay asleep
(see dream [Traum]).
Beeinflussungsapparat (apparatus exerting [imaginary]

influence; appareil dinfluencement)
In paranoia and schizophrenia there is frequently the delusional idea
and sensation of being influenced by a machine of a mystical character.
The machine conjures up images to the patient, creates thoughts
or feelings for him or takes them away from him, makes motor bod-
ily movements for him, causes him to have erections and emissions,
and the like. Above all, it acts in the service of his persecutors in sup-
porting their actions against the patient. Viktor Tausk (1933) has dem-
onstrated that the influencing apparatus is a projection of ones own
body, which, as a whole, is identified with the genital. The influencing
comes about by means of regression to narcissistic-autoerotic libidinal
relations, to which the removal of ego-boundaries also corresponds,
which makes the process of projection possible (see schizophrenia)
[Schizophrenie].
Beeinflussungswahn (delusions of being

influenced; dlire dinfluence)
In paranoiacs and schizophrenics we find the delusional idea and the
sensation of being influenced by alien powers from the external world.
They cause the patients to have thoughts, bodily sensations, sexual feel-
ings and emissions, pathological manifestations in their bodies, and the
like. This is a case of projections of ones own self-observation, espe-
cially of hypochondriacal sensations; they are connected to projecting
ones own conscience into the external world, that is, to the criticising
voices. The other part has to do with projecting ones own sexual sen-
sations, whereby parts of ones own body are experienced as external
world and as simultaneously belonging to ones own ego, in conse-
quence of the lifting of ego-boundaries.
Befangenheit (embarrassment; embarrass, timidit, gene)

is a symptom found in numerous hysterical and otherwise neurotic
persons. It has to do with the defence of mainly narcissistic and exhibi-
tionistic cathexes that are forbidden by the superego (see also ereutho-
phobia [Erythrophobie].
B 63
Befangenheitsneurose (neurosis of feeling

embarrassed; nvrose de timidit )
is actually not a clinical-psychoanalytic diagnosis of illness. Hysterical
neuroses with embarrassment as a salient and subjectively tormenting
symptom are occasionally categorised as neuroses of feeling embar-
rassed (see also Befangenheit).
Befehlsautomatie (automatic obedience; obissance

automatique, automatisme au commandement,
rponse automatique au commandement)
is a designation for the automatic obedience to demands for simple
kinds of actions. One finds them in hypnosis as an expression of com-
plete subjection to the hypnotist, and in schizophrenia as an expression
of pathological object-relations.
Befriedigung (satisfaction, gratification; satisfaction)

The aim of every instinct is the removal of the state of the stimulus
[Reizzustand] at the source of the instinct. One designates as satisfaction
the creation of a situation in which the instincts need is extinguished. Sat-
isfaction is gained by means of adequate alteration of the inner source of
stimulus. Every instinct requires a kind of satisfaction suited to itself alone.
The sexual instincts can be satisfied to a certain extent by means of sur-
rogates of the original object of satisfaction (plasticity of sexual instincts).
The relaxation of tension of need [Bedrfnisspannung] is felt to be pleasur-
able by our consciousness. The experience of pleasure in satisfaction is
connected to the ego. Thus, it can happen that satisfactions of instinct
can be experienced as unpleasurable, to wit, when the instinct forces sat-
isfaction against the objections of the conscious personality (of the ego).
Anxiety, guilt feeling, shame, and other unpleasurable affects then trade
places with the feeling of pleasure in the satisfaction of instinct.
Begabung (talent, gift; aptitude inne)

One designates as talent the special ability to acquire and exercise cer-
tain bodily, but especially also intellectual, capabilities. Up to now, talent
has not become comprehensible from a psychological point of view and

must be considered as stemming for the most part from an organic base.
Talents are acquired to a considerable extent through heredity. Talent
plays a major role in mental life as the basis of sublimation [Sublimierung]
(see separate entry). According to I. Hermann (1922, 1923), the eroto-
genic cathexes of certain parts of the body play a role for many talents,
as does the hand of the graphic artist or the pianist, and the like.
Behandlung (treatment; traitement)

See therapy [Therapie].
Beichte (confession; confession)

The confession of the Catholic Church owes its origin to the psychologi-
cal insight that the feeling of guilt can be alleviated by an admission.
Psychoanalysis has been compared to confession; but at most, confes-
sion resembles the initiation of analytic treatment, for its goal is not
only the admission of conscious guilt, but, more importantly, the inves-
tigation of specific impulses.
beien (to bite, biting; morsure)

With the onset of teething, there is also a change in the sexual activity of
the mouth zone, which certainly represents the childs most important
erogenous zone at this time. Erotic-pleasurable biting takes the place of
erotic-pleasurable sucking. In the process, the sexual activity is also at
first intimately bound up with the ego-function of taking in nourish-
ment, as is the case with sucking, since biting is necessitated, of course,
by the gradual transition to taking in solid nourishment. One can eas-
ily observe how children in this developmental stage put all avail-
able objects, especially their favourite plaything, into their mouths in
order to bite it, to bite it to pieces, if possible, and the pleasure in biting
[Beilust] can be seen in the child in the process. During this time, biting
is so clearly in the foreground of libidinal activities that this phase is
also designated as the biting phase [Beiphase].
Biting and chewing as libidinal satisfaction are characterised by a
particular kind of object-relation. There exists the striving to incorporate
B 65
the object through the mouth zone, simultaneous with the desire to
annihilate it in the process by biting and chewing, in other words,
by oral-sadistic activity. The oral impulses of the biting phase, which
are also designated as cannibalistic, are thus distinguished by a high
degree of ambivalence [Ambivalenz] (see separate entry). (See cannibal-
istic phase of organisation of libido [kannibalistische Organisationsstufe
der Libido].)
Biting can also play a role in the sexual activity of adults. Many
people bite their lovers as an expression of sexual arousal, in order
to heighten arousal, or at the moment of greatest sexual pleasure. In
melancholia [Melancholie] (see separate entry), a regression to the can-
nibalistic phase takes place and, along with it, a re-experiencing of the
oral-sadistic impulses of the biting phase. The unpleasure in eating and
the aversion to food in melancholia can be explained by the inhibition
of these impulses. In children, laziness in chewing and many other dif-
ficulties with eating can also be traced to the inhibition of the desire to
bite.
Bemchtigungstrieb (instinct of mastery, impulse

to take possession of; instinct de se render matre)
The instinct of mastery is not considered by psychoanalysis to be a
genuine mental striving, incapable of being further dissected, but
rather it is, from the point of view of psychoanalysis, made up of
libidinal and destructive instinctual components. Already in the oral
phase, the child tries to master objects and incorporate them into
himself; mastery proceeds from the cannibalistic level of organisa-
tion of the libido (see separate entry), and in so doing, always with
the annihilation of the object in mind. In the anal-sadistic phase, to
be sure, the integrity of the object is preserved, but the child is not
concerned about its welfare or lack thereof; the mastery is, above all,
sadistic-aggressive. The impulse to master also plays a significant role
at the genital level, in conquering and winning the love-object; in the
process, however, the libidinal components of the instinct of mastery
outweigh the destructive ones. The organ system of the instinct of
mastery is the musculature. The instinct to know [Witrieb] (see also
instinct for power [Machttrieb]) is a frequent form of sublimation of
the instinct of mastery.
Beobactungswahn (delusions of observation;

impression dlirante dtre surveill )
is a preliminary stage in the pathological process of paranoia (see
separate entry) and is observed in connection with it, as a part of it,
but also as an isolated illness. The patients complain that one knows
all their thoughts and observes and monitors their actions with dis-
trust. They hear voices, which talk about them in the third person and
accompany their actions. Delusions of observation stem from the fact
that the patient misplaces outside himself the observing agency inside
himself, which constantly measures the distance between ego and ego-
ideal and is called conscience, and he mistakes this agency for a voice.
The superego (see separate entry) in these patients is retroprojected
[rckprojiziert] into the external world, from which it comes, inasmuch
as it originates by means of introjection of parental authority. In the
process, the voice of conscience retrogresses, in delusions of obser-
vation, to its origin, namely to the critical and directing remarks and
utterances that the child took in from the parents and educators of the
external world.
Bequemlichkeitstraum (convenience- or
accommodation-dream; rve de commodit )
Freud designates as dreams of convenience those dreams which directly
represent a, mostly bodily, need, which comes up in sleep, as having
been fulfilled. Thus, for example, a dream about drinking, which is stim-
ulated by thirst, is a convenience-dream. Dreams, in which an activity
that is to be accomplished, such as having to get up, going to the office,
etc., is dreamed about in advance, are also convenience-dreams; for the
time it takes the dreamer to dream, he is spared having to fulfil in real-
ity what is demanded of him. Convenience-dreams usually occur in
people who sleep well. In the final analysis, all dreams are convenience-
dreams; they save waking up, inasmuch as they represent a stimulus to
a wish, and in so doing, they guard sleep.
Berufsneurose (occupational neurosis;

nvrose professionnelle)
The occupational neurosis is characterised by the fact that a neurotic
disturbance is specifically geared to the professional activity of the one
B 67
who has fallen ill. It occurs mostly in the form of cramping of muscle
groups that are necessary for professional activity (writers cramp, pian-
ists cramp, milkmaids cramp). The cause of occupational neurosis is
the sexualisation of the function in question. Since, however, the sexual
striving which is symbolised and gratified by the occupational func-
tion is one that is forbidden, the activity is inhibited by the superego.
The severe impairment that results from this serves the satisfaction of
guilt-feeling and the need for punishment [Strafbedrfnis] (see separate
entry), which often stands as a hindrance to the therapy of occupational
neuroses.
Berhrung (touch, touching; contact)

Bodily contact is the immediate aim of both aggressive and libidinal
object-cathexis. Touching may thus serve as expression of the most
varied impulses; indeed, it seems especially called upon to bring the
ambivalence of an emotional impulse to expression. Touch is therefore
exceptionally suited to becoming the centre-point of systems of prohi-
bition, by representing all kinds of positive and hostile impulses. Thus,
the taboos of savages relate almost exclusively to touching; likewise,
the prohibitions of obsessive-compulsives are frequently prohibitions
of touch.
Touch is also the higher unity in which both principles of association,
similarity and contiguity are unified. The magical technique of influ-
encing the outer world, which equates what is thought with what is real
(see magic [Magie]), has, in essence, the principle of touch as its basis.
The association of ideas is, in fact, evaluated and experienced in the
unconscious as touching, and is impeded by means of its own defensive
measure, isolation [Isolierung] (see separate entry), in the event of an
objection on the part of the conscious and normative personality.
Beschauen (to look [at]; voyeurism)

See scopophilic instinct [Schautrieb].
Beschneidung (circumcision; circoncision)

Circumcision consists in the instrumental removal of the foreskin of the
penis. It is carried out by numerous primitive, as well as highly-cultured,
peoples as a ritual act. As a rite it originally belongs to puberty, to the

ceremonies of passage to manhood, and, on a higher cultural level, it
has been moved back to earlier stages of life only as a secondary mani-
festation. It represents an equivalent to castration and is evaluated and
experienced as such in the unconscious.
Besetzung (cathexis, charge; investissement)

is the expression for one of the auxiliary representations [Hilfsvorstellungen]
that Freud introduced in order to make the course of psychic processes
more comprehensible. By cathexis we understand the accumulation
of psychic energy at a particular location in the psychic apparatus.
When this energy originates from the sexual instinct, we call the cathe-
xis libidinal cathexis. Ideas, memories, and representatives of objects
can be cathected with energy. Every psychic process moves along with
cathectic changes. Accordingly, the quantity of cathexis is highly signifi-
cant for the vicissitudes of the psychic process, inasmuch as discharge,
repression, the possibility of displacing discharge, etc., depend on it.
Freud, along with Breuer, distinguishes between two different states of
cathectic energy, one that is tonically bound [tonisch-gebunden], which
predominates in the system Pcs. and Cs., and one that moves freely,
striving for discharge, which predominates in the system Ucs.
A presentation can be cathected,
1. from the Ucs., that is, with instinctual energy.

2. from the Pcs.; this cathexis consists in the supervention of a word-
presentation, and
3. from the system Cs., whereby it is perceived in consciousness.
Repression consists in the withdrawal of preconscious cathexis (see
also energy, psychic [Energie, psychische]).
Bettnssen (bed-wetting; enursie)

See Enuresis nocturna.
Bewegungslust (pleasure in movement; plaisir au movement)

Movements, both of individual muscle groups and of the entire body, also
rank among the sources of infantile sexual arousal and sexual pleasure.
Rhythmic movements of the extremities, sometimes of the entire body,
B 69
frequently already accompany sucking; but in and of themselves they

also serve the childs pleasurable satisfaction in conjunction with other
erotic activities. The great pleasure in active movements extends into
adulthood; children and adults find ample opportunity to experience
this pleasure in games and sports. This pleasure is associated with
the satisfaction of muscle erotism [Muskelerotik] (see separate entry);
aggressive-sadistic impulses are also satisfied by it.
But passive movement, being moved, swung, slid, thrown upward
and caught, are also ranked among the sources of infantile sexual
arousal and are often experienced with ecstatic pleasure by children.
Even some adults feel the passive movement of driving and swinging
as sexually tinged pleasure. The defence against this pleasure can lead
to railway anxiety and other phobias of movement.
Bewut (conscious; conscient)

The expression conscious characterises a psychic process to the effect
that it is inwardly perceived. We view this being inwardly perceived
[Innerlichwahrgenommenwerden] as a characteristic, a quality, in a psy-
chic process. Psychoanalysis proves that the quality does not have to
be consciously attached to psychic processes unconditionally; indeed,
very many psychic processes run their course without this quality, that
is, without being or becoming conscious; they must, nonetheless, be
regarded as fully fledged psychic acts by virtue of their meaning, struc-
ture, result, and correctness. These psychic processes run their course in
the dark, so to speak; we then call them unconscious [Unbewut]. When
they become conscious, light falls on them to a certain extent. This light,
then, which makes them inwardly recognisable [innerlich wahrnehmbar]
to us, is the quality conscious. Psychoanalysis considers this qual-
ity an accretion of cathexis [Zuwachs an Besetzung], which the process
acquires when it has passed through censorship [Zensur]. Pre-analytic
psychology made the mistake of equating conscious and psychic; in so
doing it excluded the infinitely large number of unconscious processes
from its investigation (see also consciousness [Bewutsein]).
Bewutsein (consciousness; conscience, le conscient)

From the point of view of psychoanalysis, there are numerous psy-
chic processes that proceed without the assistance of consciousness.
Consciousness only operates for some of these processes, and only
when they are allowed into consciousness by censorship. They are then
inwardly perceived by a mental organ that we conceive of as a kind
of sense organ. Thus, we call this sense organ of inward perception of
psychic processes consciousness. We think of becoming conscious as
the achievement of ones own psychic system, which we designate as
Cs., and we imagine that becoming conscious occasions an accretion
of cathexis. Excitations close in on this system of perception, at first
from the outside. These excitations from outside are taken up by the
sense organs and are in general directed towards consciousness. There
is no necessity, however, for all perceptions to get to consciousness. The
negative hallucinations of hysteria, for instance, are characterised by
the fact that well-made perceptions are not, however, allowed to enter
consciousness. This is also easily observable in hypnosis. Secondly,
consciousness serves the perception of pleasure and unpleasure, that is,
of qualities that originate inside the apparatus. Consciousness is situ-
ated between inside and outside with respect to the excitations that it
receives; we have to place it in the cerebral cortex. The discharge of
excitations is also perceived by consciousness in the form of affects.
Consciousness relates to inner processes in the same way as a sense
organ does to the external world. The teleological meaning of conscious-
ness is that it can carry out a purposeful distribution of psychic cathexis
and [manage] a selection of excitations to be discharged by means of the
perception of pleasure and unpleasure and a simultaneous knowledge
of the excitations that come to it from outside through the sense organs
(reality testing).
Bewutseinsspaltung (splitting or dissociation

of consciousness; ddoublement de la personnalit )
One designates as splitting of consciousness the phenomenon that two
kinds of states of consciousness that communicate with one another
incompletely or not at all are alternately present in the waking life of
an individual. Splitting of consciousness, which is also called double
consciousness, is especially prevalent in hysterias. The processes in the
secondto a certain extent pathologicalstate of consciousness, which
is also called hypnoid state, are kept away from the normal state by
sealing off the paths of association. Hypnosis induces a splitting of con-
sciousness by artificial means, namely by the influence of a second per-
son. In the Studies on Hysteria, Freud and Breuer (1895d) formulated
B 71
the theory that, as a condition for the pathogenic (illness-causing) effect

of an experience to come about, it must coincide with the duration of
the pathological state of consciousness of a person who is suffering
from splitting of consciousness. This doctrine was later replaced by the
doctrine of repression. Splitting of consciousness can also occur in con-
junction with several states of consciousness that are sealed off from
one another. One then speaks of multiple personality.
Beziehungswahn (delusions of reference; dlire dinfluence)

is the name given to personal relations that are interpreted as delusional
in paranoic [paranoisch] and paranoid [paranoid] psychoses. Harmless
utterances, movements, and actions of others are interpreted in such a
way as to be an expression of hostile impulses, especially [when they
occur] in collusion with several others. Delusions of reference come
about by the one who is affected by them observing much more acutely
and overestimating, more than the normal person does, the meaning
of the unconscious expressions, such as symptomatic and accidental
actions or parapraxes, of others. In his psychotically amplified self-love,
he expects something like love from everyone else, especially from the
objects that he loves unconsciously, whom he takes to be persecutors.
So, when they do something strange, he takes it as hostile. At the same
time, the assumed hostility of others is a projection, into the others, of
his own hostility.
But the retroprojection [Rckprojektion] of conscience into the external
world also plays a significant role in delusions of reference. It leads to
delusions of persecution [Verfolgungswahn] (see separate entry). Being
observed by others corresponds to ones own self-observation, which
normally proceeds from the critical agency, but in psychosis it is experi-
enced as coming from the outside (see also superego [ber-Ich]).
Bindung (binding; liaison)

Based on an assumption by Breuer, Freud, and along with him, psy-
choanalysis, distinguishes two states of mental energy, a free, or
moveable, and a bound state (see psychic or mental energy [Energie,
seelische]). The mental energy streaming into the mental apparatus,
whether it be from outside or from the instincts, at first exists in a
freely moveable state, and in so doing it can have a deleterious effect
in the event of a major incursion of stimulus (see traumatic neurosis

[traumatische Neurose]). The psychic organ, therefore, at first strives
to bind the energy that streams in. In so doing, the striving to bind
supersedes the pleasure principle, as is shown in dreams of the trau-
matic neurosis (see also repetition compulsion [Wiederholungszwang]).
The ability of the individual psychic systems to bind increases with
their cathexis; thus, the elevated cathexis of the perceptual system that
results from an impending danger can intercept and bind major incur-
sions of stimulus in the form of anxiety-readiness [Angstbereitschaft]
(see separate entry). Without such cathexis, the mass of stimulus that
surges in leads to an increase in the unbound amount of energy in the
psychic apparatus and in so doing has a deleterious effect. To date it
has not been possible to conceptualise the exact ways and means by
which this binding comes about.
The masses of energy of the id are in the main free and moveable; this
explains a series of peculiarities of the primary process [Primrvorgang]
(see separate entry), such as condensation and displacement. The energy
available in the systems Pcs. and Cs. is, in the main, bound and capa-
ble of being discharged according to the laws of the secondary process
[Sekundrvorgang] (see separate entry).
Bioanalyse (bioanalysis; bioanalyse)

Ferenczi (1924a) designates as bioanalysis a science, yet to come into
being, which methodically applies psychoanalytic knowledge and
practices to the natural sciences. Bioanalysis purports to investigate the
points of view that pertain to pleasure [die lustbiologischen Gesichtspunkte]
in physiology, [and to investigate] what is biologically unconscious in
organic illness, the organic tendency to regression, organic repression,
and the like (Pfeifer, 1926).
Biogenetisches Grundgesetz (biogenetic law;

loi de patrogonie)
The biogenetic law states that ontogenesis is an abbreviated phy-
logenesis. That means that, in the course of the development of the
germplasm to the mature individual, the stages of development of
the species must be reiterated in abbreviated form. In this way, all life
forms begin their development to a certain extent in the primordial
B 73
cell [Urzelle], and human beings also show the individual stages of the
development of animal species that manifest themselves during the
time it takes to develop their embryos.
Only with the advent of psychoanalysis has it been shown that the
biogenetic law is also fully valid in the psychic sphere. The stages of
development primal to civilised man are repeated, at least figuratively,
in the mental development of the child up to adulthood. Not only are
there numerous correspondences in the individual stages of mental
development of the child with the psychology of primitive peoples
and savages, which we consider to be remnants of earlier states of the
cultural and psychic development of humankind, but the regressions
of adults in neurosis, psychosis, and the formation of groups are also
evinced by traits and peculiarities that we observe in primitive peo-
ples. Even in normal adults, dream-life shows numerous indications of
primitive mental life intimately connected with parts of the mind that
have remained infantile.
Thus, the oral-sadistic phase of the libido corresponds to the canni-
balism [Kannibalismus] (see separate entry) of primitives, the phase of
omnipotence of thoughts [Allmacht der Gedanken] (see separate entry) in
the child to the primitives magical world of ideas (see magic [Magie]),
the phase of the Oedipus complex and castration anxiety to the situa-
tion of the primal horde (see primal horde [Urhorde]), the latency period
to the exigencies of the Ice Age, with its compulsion to intellectual
progress, along with many other examples.
The added applicability of the biogenetic law to psychic develop-
ment permits us to make inferences about the psychic and cultural
development of humankind from the infantile stages of development
and their idiosyncrasies.
Biologie (biology; biologie)

is the science of life or of the manifestations of life. What is mental is
also a manifestation of life, and therefore psychology has the most inti-
mate points of contact with biology. Psychoanalysis, in particular, is
grounded in two great biological presuppositions. First of all, it is a psy-
chology of instinct, and instinct is a biological term (see instinct [Trieb]).
Secondly, it sets out from the biological assumption that the nervous
system has the task of mastering stimuli, and it explains all psychic phe-
nomena on the basis of this assumption. Psychoanalysis hopes that, in
future, all its results will find biological confirmation in the findings of
the chemistry of sexuality.
Bipolaritt (bipolarity; bipolarit )

Before Bleuler, W. Stekel designated the fact of ambivalence [Ambivalenz]
(see separate entry) as bipolarity.
Bisexualitt (bisexuality; bisexualit )

The doctrine of bisexuality, or being of two genders [Zweigeschlechtlichkeit],
is one of the basic postulates of psychoanalysis. In its biological com-
ponent, this doctrine states that male and female hormones are pro-
duced in the sex glands of one and the same individual, and that the
anatomical and physiological affinity of the individual to the male or
female gender comes about through the final predominance of the one
hormone by means of inhibition and repulsion [Zurckdrngung] of the
hormone of the opposite sex.
The psychological component of the doctrine of bisexuality states that
the child is fundamentally able and prepared to apply his or her sexual
strivings simultaneously to the same or the opposite sex, and that the
final determination of heterosexuality or homosexuality is the result of
a developmental process, whereas the impulses of those who do not
in the final result appear manifestly of a homosexual or heterosexual
nature experience a transformation and an application of a different
sort. In one series of individuals, the bisexual striving is preserved, and
they are able to find their sexual satisfaction on homo- as well as het-
erosexual grounds. We designate such individuals as bisexual. But even
in the occasional homosexual (see homosexuality [Homosexualitt]), the
bisexual constitution is very clearly shown.
Normally, under present cultural conditions, bisexuality is overcome
in the course of psychic development by the heterosexual component
alone holding sway, whereas the homosexual component is dissipated
by repression or subjected to sublimation, for which ample opportunity
is given by connections in the work of professions and the develop-
ment of the sense of community and social sensibility. The repression
of homosexual components gives rise to the formation of neurosis.
Repressed homosexuality is one of the most significant dynamic factors
in neurosis. In neurotic symptoms one so regularly finds hetero- and
B 75
homosexual strivings simultaneously brought to satisfaction that one

can justifiably speak of the neurotic symptom as a bisexual phenom-
enon in its own right.
The connection between the biological and psychological compo-
nents of the doctrine of bisexuality has not yet been fully articulated;
this depends on the still incomplete knowledge of hormonal influences
on the psychic forces of instinct.
Blasphemie (blasphemy; blaspheme)

is slandering God. Compulsive blasphemy with simultaneous piety is
an expression of ambivalence of impulses of feeling against God, and
occurs in obsessive-compulsives.
Blendung (blinding; crevaison des yeaux, fait matriel de render

aveugle, aveuglement)
Blinding, that is, the loss of vision brought about by force is an equiva-
lent of castration [Kastration] (see separate entry) in the unconscious.
(See also eye [Auge]).
Breuer, Josef (18411925)

was a respected Viennese physician, who, during the treatment of a
patient with hysteria, made the striking observation that the patient
could be freed from her numerous symptoms each time, when he suc-
ceeded in letting her, in deep hypnosis, find the connections between
the symptom and the suppressed affect-reactions and, in hypnosis,
abreact the stored affects by means of motor and affective experienc-
ing after the fact. Breuer called this method of treating hysterical symp-
toms the cathartic method [katartische Methode] (see separate entry).
He had shared his experiences with Sigmund Freud, and Freud tried
them out on numerous hysterical patients. When Freud recognised the
sexual origins of the repressed affects and then took it upon himself to
articulate the sexual aetiology of neurosis, Breuer no longer went along
with this new, uncomfortable, and maligned discovery and dissolved
the collaboration with Freud, whose friend and advisor he also was
outside the work they did together. Breuer had probably also found it
troubling that, in the first case that he treated by the cathartic method,
a strong transference love (see transference [bertragung]) had set in,

which he did not know how to master and which caused him to with-
draw from the patient, who was being treated successfully.
Psychoanalysis is indebted to Josef Breuer for, along with discover-
ing the cathartic method, formulating the theory of the two states of
psychic energy [Energie] (see separate entry), which has proved to be
very fruitful for the theoretical ideas about the processes in the psychic
apparatus.
Brcke (bridge; pont)

The bridge as a dream-symbol signifies the male member, which con-
nects the two parents with each other in sexual intercourse. As a deriva-
tive of this, the bridge signifies the transition from not-yet-being-born
to life, or inversely, from life to death. Furthermore, the bridge is used in
dreams and neuroses as a symbol for transition and change of condition
in general (Ferenczi, 1921c).
Bruderhorde (brother horde; horde des frres, horde primitive)

See primal horde [Urhorde]
Bue (penance, atonement; penitence)

One designates as penance a freely chosen suffering of unpleasure for
the purpose of eliminating a feeling of guilt. Psychoanalysis has dis-
covered that unconscious guilt feeling (see guilt feeling [Schuldgefhl]),
which can be operative in the ego on account of the forbidden impulses
of the id, causes the ego to position itself and to act in such a way as
to allow the growth of unpleasure and the suffering of loss, which one
cannot evaluate as anything other than unconsciously intended deni-
grating ones own person for the purpose of satisfying this unconscious
guilt feeling, in other words, as unconscious penance. Psychoanalytic
revelation of these connections has shown that numerous ceremonies
of savages, many cult activities of religions, and many symptoms and
attitudinal stances of neurotics serve to satisfy unconscious guilt feeling
and in this capacity have the unconscious meaning of penitential acts.
Neurotic suffering serves in many ways as unconscious experience of
penance. Only the uncovering of infantile guilt, for which the superego
B 77
[ber-Ich] (see separate entry) demands that the ego should suffer,
can reverse the compulsion to penance and free [one] from neurotic
suffering.
Bw (Cs.; accs la conscience)

We imagine a psychic process coming to consciousness as being a kind
of inner experiencing of it. We call the psychic system that takes on this
experiencing the system Cs. It is, so to speak, a sense organ for the proc-
esses in the mental apparatus and is excitable in two ways: from out-
side, by having the stimuli that are taken up by the sense organs passed
along to it; from inside, by experiencing the sensations of pleasure and
unpleasure. Its position corresponds to the directions from which excita-
tions flow to it; it is situated between inside and outside. We also locate
it anatomically in the cerebral cortex. Structurally, it is characterised by
the fact that excitations in it do not instil any lasting traces, as occurs,
for instance, in the mnemic system; Freud assumes that consciousness
actually stands in place of the memory-trace. We also ascribe to the sys-
tem Cs. the mastery of access to motility and, in normal states, also to
affectivity. The sense of time must also be ascribed to this system (see
also conscious, consciousness, ego [bewut, Bewutsein, ich]).
C
Charakter (character; caractre)

The content of the concept of character cannot be rendered by means
of a unified definition; as a definition it would have to be considered
from several points of view that in part lie outside the psychoanalytic
perspective. We assign character to the ego. The major portion of the
content of the concept of character is made up of the constant and typi-
cal modes of reaction of the ego to outer and inner quantities of stimu-
lus through which this specific ego distinguishes itself from other ego
structures. The manner in which the ego dispenses with the various
demands of the id, superego, and reality determines a large part of
character. But the relation to itself (narcissism), the measure of aggres-
sion that goes along with it, and the manner in which it is mastered
are also essential determinants of character from the side of instinct.
Psychoanalysis is able to recognise individual character traits as a direct
continuation of instincts, such as greed as a derivative of anal-erotic
components of instinct. Others prove to be sublimations of instincts;
still others as reaction-formations of the ego against demands of instinct.
In the final analysis, character rests on an organic basis. The experi-
ences and vicissitudes of childhood are, nonetheless, highly significant
78
C 79
for its development and direction. Thus, for instance, the possibility of
extending an instinct into a character trait or, on the other hand, setting
up a character trait as a reaction-formation against it, depends essen-
tially on external influences and vicissitudes. To that extent, character is
also capable of being influenced psychoanalytically to a limited degree
by removing the infantile repressions.
Analysis combines some characteristics of character [Charakterei-
genschaften] that originate from an equal basis of instinct into char-
acters, which are named after the instinctual basis in question (see
anal character, oral character). In addition to that, psychopathology
names characters that are frequently found in conjunction with specific
symptom-complexes (hysterical character, obsessive-compulsive char-
acter) according to these symptom-complexes. In his paper, Libidinal
Types (1931a), Freud attempts a character typology based on dividing
the libido into the various provinces of the mental apparatus. According
to this, he distinguishes a narcissistic type, whose libido operates princi-
pally in the ego, an erotic type, whose libido is made up predominantly
of object-cathexes, and a compulsive type, whose libido is housed mainly
in the superego. For the most part one finds mixtures of the pure types.
Of those that are current in the psychoanalytic literature, the follow-
ing are cited:
analer Charakter , see Anal character,
hysterischer Charakter (hysterical character; caractre hystrique)
Heightened suggestibility, unbridled affectivity, the tendency to lie,

vanity, theatricality are viewed as characteristic for the hysterical char-
acter. But we frequently find hysterical symptoms without such char-
acter traits, and, on the obverse, people of that type without neurotic
symptoms, so that the concept hysterical character says little about
the relationship between hysteria and character and is also too impre-
cise to be very useful. Analytically considered, hysterical persons are
characterised by the interplay between genital sexuality and strong ten-
dency to repression, from which the above-named characteristics are,
in part, explicable.
narzitischer Charakter (narcissistic character; caractre narcissique)
The narcissistic character is essentially characterised by the fact that the

strongly libidinal cathexis of ones own ego places it in all respects in
the centre of interests and actions. Diminished cathexis of the superego

and diminished dependency on other objects determine the freedom
from guilt feeling and the self-reliance of the narcissistic character.
Narcissistic characters are frequently felt to be personalities; they are
fit to be leaders. Their lack of consideration for others and their prepar-
edness to achieve satisfaction of instincts by force easily leads strongly
narcissistic characters to delinquency and criminality. Furthermore,
the narcissistic character types show a heightened tendency towards
psychosis; this is connected with the loose relations to objects and to
the external world of the narcissistic character (see also narcissism
[Narzimus]).
neurotischer Character (neurotic character; caractre nvrotique)
Franz Alexander (1930) describes as neurotic characters pathological

personalities who carry out most or many actions important for life, not
in accordance with the requirements of reality, but according to their
unconscious, infantile attitudes, wishes, and representations. Whereas
the neurotic suffers, and experiences his symptom as a foreign body,
the neurotic character acts and feels as though his pathological way of
acting belongs to his ego, at least at the moment in which he acts. Such
characters form their fate by means of alloplastic reactions [alloplastische
Reaktionen] (see separate entry) according to their unconscious wishes
and certainly frequently suffer severe injury in the process from their
own guilt-feeling, which forces them into fateful experiences of suffer-
ing, or from the consequences of criminal acts that they have to per-
form in the manner of acting out. The Character Types Met with in
Psycho-Analytic Work by Freud (1916d) also belong in the category of
neurotic characters.
oraler Charakter (oral character; caractre oral)
Karl Abraham (1925) has investigated the oral contributions to char-

acter formation and has conceptualised as oral character those traits
that are typically found in conjunction with oral instinctual strivings.
The single formative constellation of the oral character depends upon
whether the period of early infancy [Saugezeit] has run its course hap-
pily or unsatisfactorily. In the first instance, a disposition to unshakeable
optimism arises, which often cripples activity and personal expansion.
C 81
Such characters often insist, by means of a firm, public attitude, where

possible, upon having their means of subsistence granted them right
up to their death. At times these characters are especially generous, in
identification with the beneficent mother; sometimes this generosity is
tied to the mouth zone, which then results in a stubborn urge to talk
[Rededrang]. If the period of early infancy was unsatisfactory, then those
who are fixated in it are left with constantly yearning for something, a
persistent sucking in their essence; they constantly request or demand,
despite all efforts [on the part of others] to deter them.
If the biting phase enters more markedly into the fixation, more
pronounced sadistic traits emerge. The sucking acquires something
vampire-like. Traits of bitingness [Bissigkeit] and avarice, envy,
jealousy, likewise stem from impulses of the biting phase. Haste, lack of
perseverance, highlight the oral character, in contrast to the conserva-
tive, persistent, anal character. See Abraham (1925).
triebhafter Charakter (impulsive character; caractre pulsionnel)
Wilhelm Reich attempted to demarcate an impulsive character from

other neurotic characters. He describes it as distinguished by impul-
sivity that is mostly not experienced as pathological and by more or
less uninhibited acting out. There are neurotic symptoms and perverse
inclinations in varying degree along with it. Reich believes the cause
of the formation of the impulsive character is a defective repression
through partial, deficient development of the superego as a result of
strong ambivalence towards the parents, from whom the formation of
the superego proceeds. The demarcation from Alexanders neurotic
character and from delinquency is not a sharp one.
zwangsneurotischer Charakter (obsessional neurotic character;

caractre obsessionnel)
The obsessional neurotic character can be accounted for by its anal-

sadistic libido structure. Love and hate are kept in balance in the mind
of the obsessional neurotic character; his uncertainty, his tendency to
doubt, his indecision in life are explicable from it. The ambivalence con-
flict between love and hate vis vis his love-objects is displaced onto
many of his acts, from which paralysis of the will results; and onto his
thinking, which is easily transformed into compulsive rumination in the
process. In accordance with the omnipotence of his thoughts [Allmacht

seiner Gedanken] (see separate entry), he is distinguished by a ten-
dency to superstition. His inner uncertainty necessitates repetitions of
thoughts and actions. In line with his anal-sadistic libido-organisation,
we encounter the triad of the anal character, frugality, love of order,
and cleanliness, often grotesquely distorted in the obsessional neurotic
character by the intensity of the anal and sadistic impulses that are kept
in abeyance by these qualities.
Charakteranalyse (character analysis; analyse du caractre)

Whereas, in the beginning, psychoanalysis as a therapeutic procedure
was essentially symptom-analysismeaning it was mainly concerned
with the genesis and, along with it, the removal, of symptomsin the
course of its development, it has increasingly become analysis of per-
sonality and is carried out in the form of a total revision of all of the
analysands modes of reaction. The typical behaviours and attitudes,
characteristic methods of defence, specific aim-strivings, preferences,
and aversions, in short, everything that we ascribe to character, are nec-
essarily included in this psychoanalytic total revision. This results in
the fact that the symptom often represents only an exacerbation of an
instinctual or defensive striving, which also comes to light in character
traits and therein becomes more easily comprehensible and perhaps
capable of being corrected or sublimated, whereby the characterologi-
cal reaction-basis [charakterologische Reaktionsbasis] (Reich) is extracted
from the symptom through this mode of mastering the instinctual
impulse. Thus, every therapeutic psychoanalysis is essentially also a
character analysis. In the course of the last decades, the decrease in
symptom-neuroses with respect to pathological and neurotic charac-
ters has necessarily led to a more intensive analysis of attitudes and
mindsets formed by character, which deserves the name character
analysis.
For that reason, Wilhelm Reich (1972) calls his psychoanalytic-
therapeutic technique character analysis, because, in a biased way, he
considers the total character to be a resistance to unconscious instinc-
tual forces, a resistance which is also directed against analysis. Conse-
quently, the struggle against resistance in analysis strikes at the nucleus
of the personality, namely character, and in the process the resolution of
resistance becomes equated with an analysis of character.
C 83
Charakterologie (characterology; caractrologie)

is the science of characters. Psychoanalytic characterology attempts, first
and foremost, to be a genetic characterology, to determine from what
instinctual basis the individual character traits have been formed, that
is to say, against which instincts they are intended to serve as defences
(see character).
Charakterwiderstand (character-resistance;
rsistance caractrielle)
Wilhelm Reich designates as character resistances those resistances to
psychoanalytic treatment which make their mark, not by means of their
content, but by the specific manner of being [Wesensart] of the analy-
sand. Reich is of the opinion that the form of defensive reaction of the
ego that comes to light in character traits can just as easily be traced
back to experiences of childhood as can the content of symptoms and
fantasies. In overcoming these character resistances one would have to
take as objects of interpretation the attitude, the how of what comes
to mind, dreams, parapraxes, associations, etc., even more than their
content, in order to discover the instinctual attitudes lodged behind the
character resistance and make them accessible to analysis. See Reich
(1928, p. 180).
Charcot, Jean Martin (18251893)

was a French neurologist who paid special attention to neuroses and
was the first to investigate their aetiology more deeply. In the process,
he even hit upon the sexual aetiology of hysteria without, to be sure,
elaborating further on his findings in that connection. He presented
evidence of the genuineness and regularity of hysterical phenomena,
the frequent occurrence of hysteria in men, and the connection between
hysterical conversion symptoms and hypnotic phenomena. Freud spent
time (188586) at Charcots clinic at the Salpetrire in Paris and received
valuable encouragement there to continue his studies.
Chemismus der Sexualvorgnge (chemistry

of sexual processes; chimisme des processus sexuels)
Freud assumes that what lies at the basis of sexual processes is a sub-
stance of specific chemical composition that is peculiar only to them,
which distinguishes them from other expressions of instinct. The

chemistry of sexual processes has, to be sure, not yet been investigated:
that is, the specific chemical substance that lies at the basis of sexual
processes has not yet been found.
Chorea (chorea; chore)

means dance in Greek. In the Middle Ages epidemic-like attacks,
probably caused by hysteria, appeared, in which those who fell ill
made dance-like movements. Since St. Vitus was considered a protec-
tor against them, they were called Chorea Sancti Viti (St. Vitus Dance).
Chorea maior is a designation, no longer in use, for hysterical attacks
and for hysteria in general. Chorea minor consists in an injury to cer-
tain brain centres that is probably rheumatic and expresses itself by
means of coordinated, involuntary muscle spasms, especially with
purposeful movement. Psychosis-like states can also be associated
with it.
chronisch (chronic; chronique)

One designates as chronic those states of illness which extend for long
periods of time. The neuroses are mostly such chronic illnesses.
Clan
One designates as clan a tribal community of primitive peoples in which
totemism [Totemismus] (see separate entry) and exogamy [Exogamie] (see
separate entry) are prevalent. The designation originally stems from the
tribal units of the Scottish Highlands, whose members believed they
were descended from a tribal father.
Clitoris (clitoris; clitoris)

See Klitoris.
Coitus (copulation, coitus; cot)

See Koitus.
C 85
Coitus a tergo
means the type of sexual intercourse in which the male member is intro-
duced into the vagina from behind. This can occur when the woman
is situated on her side or on her knees. Since the latter type of sexual
intercourse resembles that of the higher animals, it is also designated
as coitus more ferarum (in the manner of animals). The act of sexual
intercourse from behind is not considered perverse if it is not prac-
tised exclusively, but rather is included among the variations within
the spectrum of the normal. It is preferred by persons who are anally
inclined, since it offers an opportunity to satisfy anal instinctual ten-
dencies. Latent homosexual component instincts [Triebkomponenten] are
also satisfied with this kind of sexual intercourse.
Coitus inter femora

means the practice of sexual intercourse in such a way that the member
is not placed in the vagina, but rather only between the thighs of the
sexual partner, and the frictions take place there.
Coitus interruptus
means interrupted intercourse. Interrupted intercourse is practised by
the man pulling his member out of the vagina before ejaculation, so that
ejaculation does not occur, or does so outside the vagina. Coitus inter-
ruptus occurs for the purpose of contraception or for neurotic reasons.
The use of this technique of sexual intercourse is decidedly inadvis-
able; serious nervous disturbances can occur in the man as well as in
the woman. In the man, the natural course of releasing libido is dis-
rupted by active wilful exertion at the moment of maximal pleasure;
the woman frequently fails to reach orgasm as a result of the premature
cessation of friction, and her arousal remains without psychosomatic
relaxation of tension. Thus, coitus interruptus must be considered seri-
ously injurious from a sexual perspective. It is one of the most frequent
causes of anxiety neurosis [Angstneurose] (see separate entry).
Coitus more ferarum

See Coitus a tergo.
Coitus per anum

is sexual intercourse by introducing the member into the rectum. Coitus
per anum is not infrequently, particularly among certain peoples, the
way in which unwanted childbirth is prevented. It offers opportunity
for satisfying anal and latent homosexual instinctual impulses. The
sexual intercourse of manifest homosexuals frequently takes place per
anum.
condition seconde (second consciousness; condition seconde,

tat second)
The French authors designate as condition seconde the pathological por-
tion in double consciousness that originates by means of splitting (see
splitting of consciousness [Bewuseinsspaltung]).
conscience (conscience, consciousness; conscience)

is the French word for consciousness.
Couismus (couism; couisme)

A psychotherapeutic healing procedure came from the French apoth-
ecary Cou from Nancy, which he called self mastery; it is called
Couism, after its inventor. It consists of uttering, in solitude three
times a day, twenty times in succession, the phrase, Every day in every
way Im getting better and better. This method of healing is supposed
to work for organic as well as psychic ailments. The procedure aroused
much interest and found many adherents but subsequently disap-
peared like a fad. Karl Abraham (1926) left behind the manuscript of a
paper about Couism, in which he subjects its effects to analytic inves-
tigation. They are based on the notion that the person in need of help is
transformed by the procedure from an individual to a component of a
group. The leader of this group is Cou or one of the propagators of the
procedure. The sufferer becomes a believer, as does every other mem-
ber of the group, suggestible and inclined to let himself be psychically
transformed (see group [Masse]). He is required to identify with the
leaderin other words, unconsciously with the fatherto partake in
his mana, his magical phrase, without his becoming conscious of the
C 87
libidinal character of this process. At the same time it has to do with a

narcissistic process, a regression to the stage of omnipotence [Allmacht]
(see separate entry) of thoughts and wishes. The effect of the proce-
dure thus rests on an intensification of the feeling of oneself and on the
bestowal of libido, which is withdrawn from the symptoms in the proc-
ess, onto the imaginary leader.
Cunnilingus (cunnilinctus, cunnilingus; cunnilinguisme)

is a designation for licking the female genitals for the purpose of sexual
satisfaction. Both oral as well as genital instinctual tendencies are satis-
fied in the process. But the unconscious representation of sucking on
a hidden penis in or on the womans sexual part also plays a role in
cunnilingus.
D
Dmmerzustand (twilight state; tat crpusculaire)

One designates as twilight state a change in relation to reality, more
or less sharply limited with respect to time, which reaches a point
where the external situation is perceived differently than is commen-
surate with it and is systematically falsified. This flawed treatment of
reality can vary in scope. Thus, orientation can still be present, and
goal-directed action is possible. In severe cases, on the other hand, ori-
entation is disrupted, and if the perceptions are hallucinatory, the action
can be seemingly senseless and violent. After the twilight state ceases,
which can take from a few minutes to several days, rarely weeks, there
is usually no recollection of the events that took place in it. From a
psychological point of view, many twilight states represent the result
of a withdrawal of cathectic energies from the perceptions of the out-
side world. This withdrawal of cathexis sets in when the perception of
the outside world brings in unbearable quantities of unpleasure. The
twilight states in hysteria, for example, are of this type. Other twilight
states are organically determined, as is the case with epilepsy or after
poisoning. The organically determined twilight states are characterised
by absent-mindedness.
88
D 89
Dmonenglaube (belief in demons; croyance au dmons)

Peoples at a particularly primitive level of spiritual development
believe, in accordance with their magical thinking, that all misfortune,
every death, every illness, every catastrophe, every untoward acci-
dent is caused by demons. According to their psychogenesis, demons
are none other than the projections of hostile feelings into the exter-
nal world. The spirits of the recently deceased are considered to be
demons. Corresponding to primitive mental structure, all affective atti-
tudes towards objects are distinguished by ambivalence [Ambivalenz]
(see separate entry) to a high degree. The ambivalent feelings towards
the dead suffer various fates, in that the tender impulses remain pre-
served in the ego, while the hostile ones are thrust from inner perception
into the external world. This process of projection of ones own hostility
onto the dead person, who now sows misfortune as a demon, serves to
alleviate the guilt feeling that is astir on account of ones own hostility
towards the deceased. The taboo precepts of primitives correspond to
the fear of the avenging demons, ultimately, therefore, the fear of ones
own hostile attitude. Mechanisms similar to those present in the belief
in demons are operative in superstition, in some religious presentations
(death cult), and in certain attitudes to fate (revenge of fate).
Darm (intestinal canal; intestins)

The outlet of the intestine, that is, the last piece of the rectum and the
anus, is an exquisite erogenous zone (see also anal erotism [Analerotik]).
But the remainder of the intestine is also cathected with libido; it fre-
quently serves as a means of expression of the unconscious (organ
speech) and is often influenced or disrupted in its functioning by
libidinal processes that play out in it.
Darstellbarkeit, Rcksicht auf (consideration of suitability for

plastic representation; gard la possibilit de figuration)
When the latent dream-thoughts are transformed into the manifest
dream (see dream [Traum]) by means of the dream-work, then con-
sideration of suitability for plastic representation plays an impor-
tant role in the selection of those elements which are recorded in the
manifest dream. Since the dream-image must bring thoughts to visual
representation out of the complement of the material, those elements

which are pictorially-concrete [bildhaft-konkret] and therefore accessible
to visual representation are chosen for the manifest dream. Among the
various possibilities of linkage to the essential dream-thoughts, those
which permit themselves to be represented pictorially are chosen. Now
and then a latent dream-thought is even transformed into a different,
verbal form so that a pictorial representation of it is possible. The dream-
work strives, where possible, to allow several latent dream-thoughts
to be represented in the manifest dream by means of a pictorial ele-
ment. The choice of the pictorial element also takes this condensation
[Verdichtung] (see separate entry) into consideration.
Dauerspur (permanent trace; rmanence, trace mnsique,

engramme)
It must be assumed that every inner or external perception makes a
lasting change in the psychic apparatus. We call this lasting change,
of the manner of which we have no precise conception whatsoever,
the permanent trace, or engram [Engramm] (see separate entry). The
permanent traces are indestructibly preserved in their own psychic
systems, which we call memory-systems (Er-Systeme, see memory
[Erinnerung]). Whether a process is remembered consciously depends
not only on the intensity of the energic cathexis of the permanent trace
but also on whether the path to the system Cs. is free or closed off by
resistance (anti-cathexis). In the latter instance the memory is uncon-
scious, but the permanent trace is nonetheless operative with the cor-
responding intensity of the cathexis.
The processes in the system Cs. [Bw] (see separate entry) set no per-
manent trace. The phenomenon of becoming conscious takes its place.
Debilitt (slight feeble-mindedness; dbilit mentale)

is a designation for a slight degree of intellectual devaluation. Slight
feeble-mindedness has an organic basis.
Distinct from genuine feeble-mindedness, pseudo-feeble-mindedness
[Pseudodebilitt] (see separate entry) can be cured by psychic treatment;
in it, the apparently feigned intellectual feeble-mindedness serves the
avoidance of a psychic conflict, defence of instinct, and the like, and for
those reasons it must be classified among the neuroses.
D 91
Deckerinnerung (screen memory; souvenir-cran)

Psychoanalysis designates as screen memory a recollection that
does not appear in memory for the sake of its conscious, manifest
content, but rather because of its relation to a different, suppressed,
unconscious content. Most memories from early childhood are of this
sort. They surprise one with the indifferent and banal content from
which it is incomprehensible why this insignificant, inconsequential
event of childhood should, of all things, be preserved in memory,
whereas the most important experiences of childhood, those that are
accompanied by strong affects and are operative for all time, have
disappeared from it without a trace. When such screen memories are
subjected to analysis, it turns out that they do not owe their preser-
vation in memory to their manifest content, but rather much more to
the associative connection of their content to a different, repressed,
highly significant experience, the direct reproduction of which is
closed off by intense resistances. Screen memories are compromise-
formations. Their reproduction of the significant affective event is
defended against on account of painful affects; instinctual wishes,
on the other hand, which are connected to what has been experi-
enced, want to bring it to reproduction; the result is that the ability
to remember is displaced onto something indifferent, which is asso-
ciatively connected to the highly consequential [event] that should
be remembered. In the process, the basis of the manifest content of
the screen memory is something that has really been experienced;
but this real substance of the manifest content of a screen memory is
always subjected to an elaboration [Bearbeitung]. Thus, situations are
displaced to different locations, persons alloyed with or substituted
for one another, two experiences condensed into one, and the like.
This elaboration has something in common with the dream-work
(see dream [Traum]). The fact that, in early childhood memories, one
regularly sees ones own person as a child as an outside observer
would is a sign of the opposition of the acting and the remembering
ego and a consequence of the revision that the original impression
has undergone.
Defkation (defecation; dfcation)

is the Latin expression for the elimination of stool.
Defloration (defloration; defloration)

One designates as defloration the forceful tearing of the hymen
[Jungfernhutchen], a fold in the mucous membrane based in connective
tissue, which extends from the edges of the entrance to the vagina and
seals off all but a small opening in it. Defloration is mostly performed
by the mans member during the first sexual act. For the woman it sig-
nifies a grave narcissistic insult. The bloody destruction of an organ
in the genital area activates the castration complex [Kastrationskomplex]
(see separate entry); the consequences are aggressive impulses towards
the man, which, prolonged in pathological cases, impede pleasure in
the first cohabitation[s]. These hostile feelings are feared by primitives,
hence among them defloration [is] not [performed] by the husband,
but by the use of an instrument or by coitus on the part of a priest or
another man. In so doing the hostile feelings are diverted away from
the husband. See Deutsch (1925).
Degeneration (degeneration; dgnrescence)

In general, one designates as degeneration or degeneracy [Entartung]
a considerable, unfavourable, modification of nature [Artung]. This
expresses itself first and foremost in the flawed ability to function
[Funktionstchtigkeit] of organs and in the diminished vitality of the
total psychophysical system. According to this definition, degenerate
individuals are those who demonstrate a heightened disposition to ill-
ness in general and a particular tendency to hereditary-degenerative
diseases; they distinguish themselves by a diminished capacity to resist
injury, instability of the psychophysical system, flawed adaptability to
general and average conditions of living. Its cause is assumed to be an
injury to the tissue of the germ cells, the cause of which is undeter-
mined. See Birnbaum (1930, chapter titled Entartung).
At the turn of the century there was much misuse of the concept
of degeneration, especially in the field of neuropathology and crimi-
nology. The attempt was made to explain the manifestations of neu-
rosis, psychosis, and perversion, as well as criminality, by means of
degeneration. This explanation is untenable, because the aforemen-
tioned pathological phenomena are, in many instances, treatable,
whereas manifestations of degeneration as the result of an inborn
condition cannot be made to disappear. It has frequently been shown
D 93
that neurosis or perversion is found in individuals where there is no

indication of degeneration; in fact, [it has been shown that] outstand-
ing human beings, who are far above average in terms of their achieve-
ments or ethical stature, can succumb to neurosis or demonstrate a
perverse tendency. The older psychopathology sought to maintain the
explanatory principle of degeneration for these cases as well by means
of the concept of the higher degenerate (dgnr suprieur). Modern
psychopathology has abandonedor, more preciselyset aside the
explanatory principle of degeneration until further progress in the
medical theory of heredity allows for the prospect of a more unam-
biguous application.
dgnr
See degeneration.
Dj entendu
Dj prouv
Dj racont
Dj vu
See fausse reconnaissance.
dlire de toucher
French for fear of touching. See Berhrung.
Delirium (delirium; dlire)

One designates as delirium exceptional states, of rapid duration, in
which hallucinations and delusional ideas appear and thinking is
disconnected. Activity is mostly heightened in delirium. Deliria usu-
ally appear as accompanying manifestations of organic illness, as in
the case of infections, febrile states, poisonings. But states of delirium
also occur in schizophrenia. Many deliria can be clearly recognised as
having meaning in the form of hallucinatory wish-fulfilment. Delirium
acutum is a, now rare, disease of the brain associated with infections and
schizophrenic processes.
Freud designates as obsessional neurotic delirium peculiar psychic

formations that occur in obsessional neurotics in conjunction with
the defensive struggle against obsessional ideas. These are not purely
rational considerations set in opposition to the obsessive thoughts, but
rather, in order to be effective, the counterargument must to a certain
extent be conceived in the form of the obsessional ideas [themselves].
An example from Freud (1909d, pp. 222223) follows. As a defensive
measure against the nightly occurrence of obsessional symptoms,
a patient tries to reconcile himself with a reminder of what his deceased
father would probably say, were he still alive. But this argument is
unsuccessful as long as it is presented in this rational form; his com-
pulsive actions, incomprehensible to himself, are not put to rest until
he has put this idea into the form of a delirious threat: if he carries out
this nonsense once more, evil will befall his father in the next world.
Thus, rational consideration, in order to become effective as an argu-
ment and inhibition against obsessional ideas, has been adapted to
them, which, according to Freud, allows them to become obsessional
neurotic delirium.
Delirium, alcoholisches, see alcohol [Alkohol].
Dementia paranoides (paranoid dementia; dmence paranoide)

is intellectual underachievement of long duration. It has organic causes
or is the outcome of schizophrenic or epileptic illness.
Dementia praecox
See schizophrenia.
Demenz (dementia; dmence)

is intellectual underachievement of long duration. It has organic causes
or is the outcome of schizophrenic or epileptic illness.
Denken (thought; pense)

We designate as thought, processes in the psychic apparatus that are
engaged in perception and need, on the one hand, and action on the
D 95
other. The precondition for thinking is presentation, which consists

in the fact that what has once been perceived is again made mentally
present, reproduced, whereby the object originally perceived no longer
needs to be present. The contents of thought are, above all, the relations
[Relationen] between object-presentations; in the process, thought takes
place energetically as displacement of small quantities of cathexis, to
a certain extent as intrapsychic experimental action [Probehandeln] and
proceeds in conjunction with an expenditure of energy. When this is
also minimal, it enables the psychic apparatus to bear the heightened
energic tension that results from the postponement of action caused by
thought.
Thought originally proceeds unconsciously, probably because it runs
its course in systems that are so far removed from the original rem-
nants of perception [Wahrnehmungsreste] that they no longer retained
anything of their quality; becoming conscious of thought requires the
addition of new qualities of cathexis in the form of word-presentations,
which come out of the auditory sphere. The possible relations that
constitute a main part of thought are exclusively tied to word-
presentations, since no original quality of perception gets to them. Essen-
tially, therefore, thought takes place primarily in and with words.
Thought is to a certain extent only a detour from the memory of
satisfaction [Befriedigungserinnerung] to a cathexis identical to the
memory that is supposed to be achieved by the action led by thought.
In the process, it is necessary for the pleasure-unpleasure principle
[Lust-Unlustprinzip] (see separate entry) to be switched off, which
correspondingly aims, perhaps by way of hallucination, at a direct re-
cathexis of the memory of satisfaction, which we call perceptual identity
[Wahrnehmungsidentitt]; in thought, the consideration of reality, from
which real satisfaction is supposed to be gained, has a decisive role to
play, in place of the pleasure-unpleasure principle (see reality principle
[Realittsprinzip]). We give the name thought-identity [Denkidentitt]
to the re-cathexis that is undertaken by way of reality-testing for the
purpose of regulation of action under the rules of the secondary process
[Sekundrvorgang] (see separate entry).
Thought belongs to the late acquisitions of the psychic appara-
tus. It is relatively easily and frequently disturbed by encroachment
of the pleasure-unpleasure principle; the results of thought, then, do
not correspond to reality, but to our wishes, and are therefore subject
to error.
One designates as sexualisation of thought the process, common in

obsessional neurotics, by which sexual pleasure that normally relates
to the content of thought is applied to the act of thinking itself. Achiev-
ing the result of thought is thereby largely experienced as sexually
satisfying. The thought is then endowed with the power of an action
(see omnipotence of thought [Allmacht der Gedanken]); but, in the proc-
ess, thought itself becomes compulsive. A prohibition of sexual pleas-
ure that is thereby drawn from thought can in consequence become a
prohibition of thought or inhibition of thought.
Denkidentitt (thought-identity; identit de pense)

See thought [Denken].
Denkverbot (prohibition of thought; prohibition de penser)

See thought [Denken].
Depersonalisation (depersonalisation; dpersonnalisation)

is mostly used as a synonym for depersonalisation [Entfremdung] (see
separate entry). One should, however, use the terminological content of
depersonalisation [Depersonalisation] only for those states of deperson-
alisation which concern a particular person, so that Entfremdung would
be the broader and higher concept, which encompasses the totality of
feelings of depersonalisation, namely those of ones own person as
well as those of experiencing the external world. The distinction [made
by Sterba between two German concepts, for which there is only one
acceptable English translation], is, however, generally not made in the
literature.
Depression (depression; dpression)

One designates as depression a state of constricted mood in combination
with debasement of the feeling of self and with lack of the ability to make
decisions and to exercise ones will. Impulses that normally elicit joy are
inoperative in depression; untoward happenings evoke unpleasure to
a high degree. Normal mourning as a reaction to the loss of an object
puts the mourner into a state of depression. We designate a depression
D 97
as neurotic when its intensity and duration are disproportional to its

cause, or when the cause of the onset of the depression has no basis
in reality. Manic-depressive illness is distinguished by the periodic
appearance of depressive attacks, intensified perhaps to the point of
melancholia [Melancholie] (see separate entry), usually regularly alter-
nating with manic states.
Psychoanalytic investigations of neurotic depressions demonstrate
that they, too, as can be presumed by their similarity to the mourning
reaction in normal individuals, almost invariably represent a reaction to a
disturbance in the relation to an object. This disturbance frequently stems
from a conflict of ambivalence and comes about from an overweight-
ing of the impulses of hate over those of love. Neurotic depression has
numerous features in common with the clinical picture of melancholia
with regard to both its origins and its mechanisms, only the regression
is not extended so far into the oral phase, the struggle of ambivalence
and guilt feeling not so strong, and the psychotic loss of reality is absent.
Neurotic depressions can be influenced by psychoanalytic treatment.
Desexualisierung (desexualisation; dsexualisation)

If a sexual instinctual striving is diverted from its direct aim, then we
speak of a desexualisation of this instinctual striving. Every sublimation
[Sublimierung] (see separate entry) signifies such a desexualisation for
the sublimated sexual impulse, but the transformation of object-libidinal
strivings into narcissistic ones, as perhaps occurs in identification, goes
along with a desexualisation of the object-libidinal strivings. The abil-
ity to desexualise [Desexualisierungsfhigkeit] is a part of the plasticity
[Plastizitt] (see separate entry) of the sexual instincts. The desexualised
libido stands at the disposal of the ego for multiple purposes, especially
when the desexualisation goes to the extent that instinctual energy
resulting from it becomes displaceable cathectic energy that is inert and
devoid of quality. Thought [Denken] (see separate entry) proceeds with
the aid of such totally desexualised libido.
Destrudo
Edoardo Weiss (1935) suggests that we call the energy of the death or
destructive instinct destrudo, in analogy to libido, the designation we
give to the energy of the love or sexual instinct.
Destruktionstrieb (destructive instinct; instinct

de destruction ou pulsion destructive)
means instinct to destroy. Freuds latest conceptions of instinct are
grounded in the assumption that there are two primal instincts; one
strives for unification, construction, connection, amalgamation; it main-
tains life and creates it anew and is termed life or love instinct (eros).
The other is the cause of our aging and dying; its aim is disruption,
demolition, annihilation; it is therefore called death instinct or destruc-
tive instinct. The destructive instinct is diverted from ones own organ-
ism and, blended with eros, applied to the external world, where it finds
expression as aggressive instinct. It can also be secondarily redirected
from the outer world to the ego and have an effect on it (secondary
destruction) (see also death instinct [Todestrieb]).
Determinismus (determinism; dterminisme)

is the name for the doctrine that action and volition are subject to the law
of causality and are, to be sure, determined by outer and inner motives.
Determinism is the foundation of scientific psychology. Nonetheless, it
has only been through psychoanalysis that the certainty or the relativity
of the psychic is fully demonstrable as well, since it is only possible to
also uncover the unconscious motives of mental impulses by means of
the psychoanalytic procedure.
Detumeszenz (detumescence; dtumescence)

Albert Moll divides the sexual instinct into two components, the instinct
of contrectation, [Kontrektationstrieb], the aim of which is to touch
the skin and mucous membrane, and the instinct of detumescence
[Detumeszenztrieb], the aim of which is detumescence, the subsiding, or
the return, of the aroused erogenous zone to its unaroused normal state.
Psychoanalysis makes no use of this division of the sexual instinct,
which is primarily taken from the genital instinctual strivings.
Deutung (interpretation; interprtation, signification)

Freud calls interpretation finding a hidden meaning. That is,
one divines from utterances, particularly from associations, the
D 99
unconscious context from which those utterances originated, to

which they belong. The new hidden meaning of psychic mani-
festations, which psychoanalysis seeks, is functional [funktionell] or
genetic. In this respect psychoanalysis distinguishes itself from other
psychological schools, such as individual psychology, which favours
teleological [final] interpretations; or from philosophical psychology,
which occupies itself with interpreting the meaning of life. A func-
tional interpretation takes place, for example, when dreams are con-
ceived of as wish-fulfilments; a function is thus granted them with
respect to the whole person. A genetic interpretation takes place when
a specific attitude, especially in the transference during psychoana-
lytic treatment, is conceived of as repetition of a forgotten experience
of childhood. The analyst, in interpreting, does not operate arbitrar-
ily and purely intuitively, but in the process follows criteria whose
methodology and logic have not yet been comprehensively revealed.
See, in addition to various remarks by Freud, Binswanger (1926) and
Bernfeld (1932).
The therapeutic effect of interpretation, which results from the
acceptance of interpretation and the expansion of consciousness
that goes along with it, is based on changes in the ego (Bernfeld,
1932).
Diagnose (diagnosis; diagnostic)

is a designation for the recognition and naming of an illness. The place
of diagnosis is therefore especially important in scientific medicine,
because the therapeutic measures for a case and its prognosis depend
on the diagnosis. The determination of a diagnosis is of far-reaching
significance in psychic illnesses as well. If a psychoanalytic therapy is
introduced in a neurosis, then the diagnostic demarcation with regard
to psychosis is very important, because psychoanalytic therapy should
either be avoided with psychoses or used only in a highly modified
manner. The diagnostic demarcation of the individual forms of neu-
rosis is also important, since the prognosis of the case depends on it,
and certain technical measures of therapeutic analysis are applied for
specific forms of neurosis. The diagnosis of neurotic and psychotic
illnesses, especially at the beginning stages of the latter, is often diffi-
cult and sometimes only possible during the course of psychoanalytic
treatment.
Dichter (poets, imaginative writers; potes)

are people who succeed, by means of their talent, to fashion their wish-
ful fantasies in the material of language in such a way as to make them
enjoyable to others as well. To this end, the fantasies must be extensively
divested of and distorted from what is subjective. Aesthetic factors in
the formation of the material must, by means of their pleasure-factor,
release other sources of pleasure, which would be in and of themselves
forbidden because they stem from the prohibited impulses of childhood.
One can unearth these forbidden sources of pleasure by means of the
psychoanalytic method. They originate in those writings which portray
human vicissitudes and happenings, such as dramas, novels, novellas,
according to the pattern of the Oedipus complex. In lyric poetry we
are given the opportunity, by means of the magical power of words,
to regress to earlier ego-states, which the adult, by virtue of the reality
principle, is otherwise no longer permitted to enjoy. By means of the
social act of the work of art, the writer forces those who enjoy it along
with him to acknowledge the same guilt from the forbidden impulse, as
it oppresses him. This commonality of guilt unburdens his conscience
(see also art [Kunst]).
Dichtung (poetry, creative writing; fiction; creation littraire)

See Dichter, Kunstwerk [work of art].
Dingvorstellung (thing-image; reprsentation objectale)

See Sachvorstellung.
Dipsomanie (dipsomania; dipsomanie)

is a periodic need to drink, also called periodic drinking [Quartalsaufen]
(see Alkoholismus).
Dirne (prostitute; prostitue)

When a woman submits to prostitution, unconscious motives almost
always drive her to do so. It is usually a grave disappointment in
the father, for which the prostitute avenges herself by means of her
D 101
prostitution. She is usually frigid in the act, thus denying her ultimate
devotion in love; she is faithful to no man and in that way avenges
herself on the father, whom she unconsciously accuses of being
unfaithful to her, since he belongs to the mother. The money that she
takes has the meaning of the penis; she castrates men thereby. Her life
is in the service of unconscious, very aggressive motives of revenge.
Fantasies of prostitution, frequent as they are with the female sex, are
based on the same instinctual motives as is prostitution itself. One
frequently finds in prostitutes a polymorphous-perverse disposition
of the sexual instinct, often with a not inconsiderable homosexual
component in it.
In the unconscious of men, the prostitute frequently has the mean-
ing of the mother. She acquires this significance in the phase in which
the boy learns about the adults sexual relations and at the same time
becomes cognisant of the fact that women perform the sexual act
professionally for the sake of compensation. Since his doubt about
whether his parents also have sexual intercourse must dissipate with
time, he finds the difference between mother and prostitute to be
slight, since both have succumbed to the forbidden sexuality. Since
the prostitute also seems to be accessible to him, he is inclined, uncon-
sciously, to equate the prostitute with the mother according to his
Oedipus complex.
Dirnenkomplex (prostitution-complex; complexe de prostitution)

We designate as prostitution-complex the totality of those representa-
tions which, cathected with affect, when sufficiently intense, drive a
woman to prostitution, and which, with lesser intensity, lead only to
fantasies in this direction: namely disappointment in the father, desire
for vengeance on men, submission to everyone, because a certain one
namely the fatherhas spurned her.
Disposition (predisposition, disposition; prdisposition)

One designates as disposition the preparedness for and receptivity to
certain influences. Disposition can be grounded in constitution [Anlage]
(see separate entry), or it is acquired in the course of development.
Both factors frequently coincide, strengthening one another in their
efficaciousness, and in this way they create an intensified disposition
for additional external influences. Thus, an anal constitution can be

strengthened to an intensified anal disposition by the anal interests of
the mother, perhaps exaggerated concern over the childs stool. This
disposition can form later, for example, homosexual, influences that
have far greater effect than they would have had without it. Disposition
and subsequent influence exist in a cooperative relationship with one
another: with intensified disposition, a slight influence will produce a
certain result; with slight disposition the external influence will have to
be strong [to produce the same result].
Analysis sees the disposition to neurosis above all in the belated
education of the sexual instinct in facing reality, in the weakness and
heightened anxiety-preparedness of the ego as a consequence of the
long biological dependency of little children, and in the diphasic onset
of sexuality, in a markedly bisexual constitution.
dissimilatorisch (catabolic; catabolique)

are those processes in the living organism which lead to the disinte-
gration of ones own substance. Freuds latest theory of instinct con-
ceives of the catabolic processes of the organism, which eventually lead
to aging, illness, and death, as an expression and a result of the death
instinct, which inhabits living matter (see death instinct [Todestrieb]).
Antithetical to the catabolic processes are the assimiliatory [assimiliator-
isch] processes, which build up living matter and, later, the organism,
and are considered the effect of the life or love instincts.
dissimulieren (simulated recovery; gurison simule)

is what one refers to when the mentally ill conceal their symptoms and
present themselves as cured in order to regain their freedom of action.
Thus, those who suffer from melancholia from time to time act healthy
in order to be able to commit suicide relatively unhindered; paranoiacs
also attempt to gain their freedom in this way, in order, perhaps, to meet
their presumed persecutors in actuality, and the like.
dissozial (dissocial; dissocial)

See delinquency [Verwahrlosung].
D 103
Dissoziation (dissociation; dissociation)

Splitting of consciousness [Bewutseinsspaltung] is sometimes called
dissociation.
Doktorspiel (playing doctor; jouer au mdecin)

Playing doctor is a frequent childrens game whose sexual character is
unmistakable. It gives one an opportunity to touch and inspect the body
and genitals of other children. The identification with the doctor, who
knows all sexual secrets, plays a major role in it. Therefore, almost all
children play doctor during the stages of their great sexual curiosity.
The sexual theories of the child frequently find expression in the game
of doctor. Unpleasant experiences with the doctor are also often actively
repeated with playmates in the game of doctor and are mastered in this
manner by means of active relating.
Don Juan
The figure of Don Juan is a legendary masculine personality whose main
interest is conquering women. After reaching this goal, the Don Juan
turns away from every individual woman and looks for the next object
for the satisfaction of his instincts. This Don Juan behaviour, which can
be observed in numerous men, is psychologically determined by rep-
etitions from the time of the Oedipus complex. The eternal search for
new women applies to the mother, whom the Don Juan hopes to find in
every woman, in the process of which his hopes, however, are dashed
in every new love relationship, and he avenges himself for this disap-
pointment and the one he suffered in childhood with the mother by
disappointing and abandoning the woman herself. At the same time,
a role is being played in his efforts with women to the effect that a
third person, to whom the woman belongs, is damaged. In this dam-
aged third he fights the father, who robbed him of the mothers love.
See Rank (1922).
Doppelgnger (double; double)

Freud bases the motif of the double, as it frequently appears in fairy tale
and fiction, on two causes. First, primary narcissism, corresponding
to which the double signifies ones own ego, which is supposed to be

protected from lethal downfall by this second existence. In this respect,
the double signifies a forceful denial of the power of death (Rank,
1922). The second factor that occasions the formation of the double is
the critical faculty and self-observation, on which, as a result of the dou-
ble, what is forbidden by ones own ego is blamed. Accordingly, the
unfulfilled wishes of the ego frequently find fulfilment in the double.
See Rank (1914, I. III., p. 97).
Dora
is the name given by Freud to the patient whose analysis and case his-
tory he published in the paper Fragment of an Analysis of a Case of
Hysteria in 1905.
Doublette (doublet; doublet)

is a designation for the doubling of an object by means of which, for
the unconscious, a second object acquires the meaning of the first, so
that two objects with the same meaning, instead of one, are present.
The doubling that we find in personal relations, dreams, and creative
writing operates in the service of distortion by means of isolation [Iso-
lierung] (see separate entry). Experiences and characteristics are distrib-
uted between two objects when their appearance in one person would
reveal too clearly the wishes and repetitions from the unconscious, or
when the contrariness [Gegenstzlichkeit] of their strivings does not per-
mit them to be unified in a single object.
Drama (drama; drame)

See tragedy [Tragdie].
Drang (impetus, impulse, urge; pousse)

Impetus is one of the distinguishing characteristics of instinct. It des-
ignates its motor factor, the intensity of the force that represents the
instinct. A measure of the impetus of instinct is the intensity of the
impediments that can still be overcome by it (see instinct [Trieb]).
D 105
Dreizahl (the number three; le nombre trois)

The number three is considered holy and especially meaningful. This
is mainly derived from the fact that the male genitals consist of three
parts, the penis and both testicles; the powerful unconscious estima-
tion of the male genital has been carried over to the number three that
symbolises it. The most important family relation, father-mother-child,
is also symbolised by the number three.
Druckfehler (misprint; coquille, faute dimpression)

See parapraxis [Fehlleistung].
dualistische Auffassung in der Psychoanalyse (dualistic

conception; conception dualiste)
Freud taught early on that psychopathological formations originate
from the conflict between two mental tendencies. He recognised
the sexual instinct [Sexualtrieb] as one of these tendencies; the other
he called instinct of self-preservation [Selbsterhaltungstrieb]. We use
the term dualistic to describe the conception that two groups of forces
counteracting one another produce psychopathological manifesta-
tions (duo, Latin: two). The dualistic conception of psychopathological
phenomena was also retained when the conception of asexual self-
preservative instincts became inadequate because the study of psycho-
ses, in particular, demonstrated the highly libidinal component in the
self-preservative instinct. In place of the dualism, sexual instinctself-
preservative instinct, Freud set up the dualism, narcissism
object-libido. The later classification of instincts into love or life instincts
[Liebes- oder Lebenstriebe] and death or destructive instincts [Todes- oder
Destruktionstriebe] also corresponds to the greatest degree to a dualistic
conception, inasmuch as both mental groups of forces [Krftegruppen],
in their tendenciesconstruction and destructionstand in extreme
opposition to one another. The portions of death and life instinct ener-
gies [Todes- und Lebenstriebenergien], whose tendencies oppose one
another but are still capable of being combined and amalgamated, are
being examined with respect to their psychic structures by psycho-
instinctual [triebpsychologischen] investigations, and their vicissitudes
are being followed up with regard to [their] participation in the psychic

structures under investigation.
Dynamik des Seelenlebens (dynamics of mental life; dynamism

de la vie psychique)
As a theory and a psychotherapeutic procedure, psychoanalysis is
based on the dynamic conception of psychic happenings. Freud rec-
ognised that, in the psychic realm, as in the material world, processes
can only be understood by uncovering the forces that cause them or
allow them to take place, in their origin and in their manner of unfold-
ing. Above all, the law of conservation of energy must be recognised
for the psychic sphere as well through the discovery of unconscious
processes. Dynamic ideas such as accretion, outflow, impediment of
outflow, breakthrough, displacement of energies, namely dynamic
quantities, have become indispensable explanatory principles of men-
tal phenomena. The theory of affects, the entire theory of neuroses, in
the final analysis even bioanalytic insights, are rooted in the dynamics
of mental life. Thus, we can say that the discovery of the laws of what is
psychic have begun with their dynamic conception.
The dynamic point of view of consideration is expanded by the
topical and economic point[s] of view into the conception of mental
processes called metapsychology [Metapsychologie] (see separate
entry).
Dysmenorrhoe (dysmenorrhea; dysmenorrhea)

See menstruation.
E
Echokinese (echokinesis; chocinsie)

is the compulsive imitation of movements that are observed in persons
in ones surroundings. We find echokinesis in those afflicted by tic and
in schizophrenia. Echokinesis is the expression of a pathological iden-
tification [pathologische Identifizierung] (see separate entry); according to
Ferenczi (1921a), it is the futile attempt to regain the lost ego-ideal.
Echolalie (echolalia; cholalie)

is a designation for the compulsive repetition of words or phrases that
are heard in ones surroundings. We find echolalia in psychoses, espe-
cially in schizophrenia, as the expression of a pathological identification
[pathologische Identifizierung] (see separate entry).
Echopraxie (echopraxia; chopraxie)

is the compulsive imitation of actions that are observed in ones sur-
roundings. It occurs especially in schizophrenia, occasionally in hysteria.
107
Echopraxia is the expression of a pathological identification with the

object that is being imitated.
Egoismus (egotism, egoism; gosme)

We designate as egotistic those strivings which have as their aim ones
own well-being and the advancement of ones own ego at the expense
of neglecting the well-being of another. The dualistic conception [dualis-
tische Auffassung] (see separate entry) of mental life, which Freud derived
from the study of neurotic symptoms, at first set self-preservative
instincts and sexual instincts in opposition to one another. In the proc-
ess, egotism, in contrast to object-libidinal strivings, appeared as the
clearest expression of the self-preservative instinct. The study of the nar-
cissistic neuroses, the observation of attitude in organic illness, and the
psychological consideration of the sleeping state, with its incorporation
of the object-libidinal cathexes and its heightening of egotistic interest,
allowed Freud to recognise the libidinal factor in the egotistic attitude.
Narcissism [Narzimus] (see separate entry) was added as the libidinal
complement to the egotistic attitude. The replacement of the dualistic
principle, sexual instinctsself-preservative instincts by the dualistic
principle, life instinctsdeath instincts, as it has taken place since the
publication of Beyond the Pleasure Principle (1920g), excludes the
conceptual content of egotism from the sphere of instinct theory;
the egotistic attitude is explicable from the narcissistic and aggressive
tendencies of the individual in their ever-changing multiplicity.
Ehrgeiz (ambition; ambition)

It has occurred to the psychoanalytic way of looking at things that
the character trait of ambition occurs especially in those people who
have demonstrated an exceptionally strong urethral-erotic component
in their infantile sexuality (see urethral erotism [Urethralerotik]). Thus,
those who are filled with burning ambition are frequently former bed-
wetters; one generally finds in their play as children, contests with
playmates in which they attempted to outperform them in the abil-
ity to urinate far and high. The dreams of such people often prove
to be direct or disguised urethral dreams. Psychoanalysiss genetic-
characterological way of looking at things connects strong infantile
urethral erotism with the later characteristic of ambition, and supposes
E 109
that urethral erotism has been consumed [aufgezehrt] by the ambitious

attitude. Accordingly, Freud calls ambition a urethral-erotic character
trait. Abraham (1925) points out that oral libidinal components also
find expression in ambition.
Eifersucht (jealousy; jalousie)

Among the affective states that are badly controlled by people,
jealousy is one of the most prevalent and most agonising. In normal or
competitive jealousy there is a mixture of mourning and pain over the
love-object that is believed to have been lost, with narcissistic mortifica-
tion caused by the loss and with hostile feelings towards the favoured
rival. In the process, the one beset by jealousy frequently suffers loss
of self-esteem; a varying degree of self-criticism makes his own ego
responsible for the loss of love and makes it feel inferior. The outbreak
of jealous impulse is very frequently incommensurate with the occa-
sion. Those inclined to jealousy find the slightest cause sufficient to
erupt in jealous impulses. This already demonstrates the great influ-
ence of the unconscious on the affective formation of jealousy. It is
anchored deeply in the unconscious and has its roots in the childish
feelings of rivalry that originate first and foremost from the Oedipus
complex. The first great love of the child in the genital stage, with all
of its powerful affective development, is typically formed in a situation
where the development of jealous impulses is a matter of course by vir-
tue of a superior rival, namely the parent of the same sex. The fixation
on the Oedipus complex, which decisively influences love relations in
so many people, makes it appear self-evident that a triadic situation is
unconsciously brought about or unconsciously experienced, commen-
surate with a repetition of the Oedipus situation. But the development
of jealous impulses is also determined by such a repetition.
Jealousy is also developed especially strongly and for especially triv-
ial reasons when it does not originate solely from the purely triadic situ-
ation of lover-loved object-rival. The jealous relation is not infrequently
doubly arranged in the triadic relation itself, in the sense that, with
men, the rival is simultaneously the loved object, and the loved woman
is simultaneously a competitor; and with women it is, accordingly, the
other way around. In that case, those impulses of jealousy which arise
from heterosexual motives are supplemented by those which arise from
homosexual motives; in the process, jealousy is experienced bisexually,
and its intensity is thereby increased. Commensurate with the bisexual

disposition (see bisexuality [Bisexualitt]), this type of jealous impulse
is very common.
Furthermore, jealousy experiences a significant strengthening when
the jealous person ascribes his own tendency to infidelity, which has
succumbed to repression, to his partner in love or marriage, in order
to contest it in the partner. We give the name projected jealousy to the
portion of jealous impulses that originate thus.
Finally, a very strong homosexual tendency can be defended against
in such a way that the love- or marriage-partner is accused of infidelity,
often precisely with those objects towards whom ones own homosexual
strivings are directed. Since the real conditions in this kind of jealousy
are hardly taken into account any longer, and the jealous affects often
develop baselessly, indeed, under delusional misapprehension of the
real circumstances, we speak of delusions of jealousy [Eifersuchtswahn]
(see separate entry) with regard to this type of jealousy.
Eifersuchtswahn (delusions of jealousy; dlire de jalousie)

Delusions of jealousy consist in someones accusing his heterosex-
ual partner of lecherous relations with others without the partners
behaviour giving cause for them. One who is afflicted with delusions
of jealousy believes he has proof of his partners infidelity based on
the most trivial indications; he treats him/her accordingly badly,
often violently aggressively, while he is, remarkably, not inimically
disposed to his rival in the slightest; in fact, he is often friendly with
him. The meaning of delusions of jealousy, which occurs mostly in
alcoholics and represents a psychotic illness, was recognised by Freud
as a defence against strong homosexual strivings. The one who is
afflicted with them defends himself against the libidinal cathexis of
homosexual objects by accusing his partner of a relationship that he
himself would like to have. The formula of the defence reads: I really
dont love the man, she loves him. The diminution of potency caused
by abuse of alcohol and the release of inhibition of homosexual ten-
dencies, supported by consorting with men in the drinkers circle, is
held responsible for drinkers delusions of jealousy. But non-drinkers
of both sexes are afflicted with them (Jones, 1929; Mack-Brunswick,
1928).
E 111
Eigensinn (self-will, obstinacy, stubbornness;

obstination, enttement)
A self-willed attitude is typical for a specific phase of childhood
development. Psychology speaks of a defiant phase [Trotzphase] of the
child; this coincides chronologically with the anal-sadistic stage of the
organisation of the libido. Originally, the self-willed attitude also regu-
larly relates to the elimination of the stool, which is considered at this
time to be a valuable piece of personal property and is used as a means
to exert a certain power over ones surroundings, which some children
know how to turn into tyranny. The child at this time bristles against
any interference with the high-handedness with which it wants to make
use of its anal functions. It defends against any forfeiture of this primi-
tive right of self-determination; it appears self-willed with regard to its
stool function. In instances of strongly anally disposed libido arising
from the anal function, self-will can spread to other psychic activities
and become a general characteristic of personality. Self-will, alongside
parsimony and orderliness, is an essential component of the anal char-
acter [Analcharakter] (see separate entry).
Einfall, freier (free association; association libre)

We designate as free associations all representations, impulses of
affect, and will emerging in the state of self-observation that is as free
as possible of criticism, as they appear, pursuant to the fundamental
rule of psychoanalysis [psychoanalytischer Grundregel] (see separate
entry). By following the basic rule, the goal-setting of normal, pur-
poseful, logical thinking is switched off, or at least diminished, and
in this way the form of thinking approaches that of daydreaming or
fantasising. Unwished-for representations emerge, which for the
most part are recognised as determined by unconscious goal-setting
and are thus often derivatives of the unconscious. Numerous fre-
quently suppressed contents, which emerge peripherally and remain
unnoticed, gravitate towards the centre of attention; in this way, the
method of free association leads to an extension of consciousness.
The manner of the free associations, the ways and means by which
they are brought forth, their position and the way they run their
course, enable one to come to conclusions about the unconscious
determinants on which they are based. Thus, free associations are

reckoned to be among the most important investigative tools of psy-
choanalysis (Hartmann, 1927, IV: Die Methode des freien Einfalls (The
method of free association)).
Distinct from freier Einfall is free association [freie Assoziation], in
which the reaction-word is connected to the stimulus-word that is
uttered (See association-experiment [Assoziationsexperiment]).
Einfhlung (empathy; communion affective)

We define empathy as a specific psychical process by means of which
we conceive of anothers psyche more or less directly as our own expe-
rience. The most important role in empathy is played by identification.
According to Winterstein (1931), the process of empathy takes place
in such a way that the id in some way or other realises the condition
[Zustndlichkeit] of the other and identifies with him/her on the basis
of equivalent emotional preparedness or equivalent instinctual atti-
tudes. In this manner, equivalent affective impulses are mobilised, as
they are in the other person, related dispositions of feeling are expe-
rienced and made conscious to the ego as inner perception, so that
they are converted into the impulses of movement that are inherent
in them. Thus, what is foreign to the psyche is, by virtue of identifica-
tion, experienced to a certain extent in empathy as belonging to ones
own psyche, especially since the motor innervations in the empathic
process are sensed as being very close to the ego [ichnahe] (Winterstein,
1931).
Einkoten (to soil with faeces; encoprsie)

is the name given by psychoanalytic authors to the naughtiness of
children when they leave stool underneath them. Soiling with faeces, to
the extent that it occurs beyond the time when it is normal, essentially
corresponds to enuresis [Enuresis] (see separate entry) in its appearance;
it presupposes, however, a stronger preponderance of anal erotism over
urethral erotism.
Einnssen (wetting; nursie)

See enuresis.
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Eingeklemmter Affekt (strangulated affect; affect coinc )

The designation strangulated affect originates from the first and
most important insights of Freud about the dynamic bases of the for-
mation of neuroses. This dynamic conception of the genesis of neurotic
symptoms came out of the observation that the neurotic symptom is
produced from affect energies that areby virtue of action or affec-
tive experienceimpeded in their normal discharge, strangulated, to a
certain extent, and therefore retained in the psychic apparatus. Such a
strangulation of affects can be brought about by external circumstances
or by internal objection to the development of the affect, especially as a
consequence of moral or ethical reservations. This dynamic conception
of the pathogenic effect of strangulated affects was concomitant with
the therapeutic requirement of causing the affect to develop and allow-
ing it to be freely discharged after the fact [nachtrglich], bringing it to
abreaction [abreagieren] (see separate entry). The cathartic method (see
separate entry) set the abreaction of strangulated affects as its aim.
The doctrine of strangulated affect was subsequently replaced by the
doctrine of repression [Verdrngung] (see separate entry), but essentially
still largely corresponds to the dynamic conception that psychoanalysis
has constructed from symptom formation.
Einverleibung (incorporation; incorporation)

Psychical incorporation of objects of the external world has its model
and basis in the intake of nourishment. At the oral stage of libido, espe-
cially in the biting phase [Beiphase], the psychical relation to objects is
inwardly connected to the intense wish to incorporate them in an oral
way. In cannibalism, this desire is satisfied in reality (see cannibalistic
organisational stage of libido [kannibalistische Organisationsstufe der
Libido]). But in the later developmental stages of the libido, object-
relations also proceed with incorporative tendencies; even at the geni-
tal stage of libido, the expression would like to eat you up is used to
express fervent desire.
Generally, however, a psychical incorporation of an object takes
place when an object-relation is resolved and replaced by identification
[Identifizierung] (see separate entry). Identification takes place as psy-
chical incorporation; accordingly, the incorporated object becomes
interpsychically operative in a multiplicity of ways, especially distinct
in the formation of the superego, by which the parents are incorporated

into the ego and there continue their authoritative function inner-
psychically [innerseelisch] as a moral, criticising, and penalising agency.
In such incorporation, which replaces an object relation by identifica-
tion, object-libido is transformed into narcissistic libido.
Incorporation is always experienced as an oral process, and oral
libido takes part in it. Where incorporation through the skin serves
as a co-determining model for the process of incorporation, as with
percutaneous or epidermal incorporation, or incorporation [takes place
analogously] through inhalation, as with respiratory incorporation or
through the anus, as with anal incorporation, [in these instances] epi-
dermal, respiratory, and anal erotism, respectively, are also satisfied
along with oral satisfaction.
Einziehung der Libido (withdrawal of libido

within oneself; retrait, repliement de la libido)
The great reservoir of libido is narcissism, or the cathexis of ones own
ego with sexual energy. The libido with which we cathect objects also
comes from this reservoir. The removal of this libido from objects, per-
haps after the object has lost its value, or temporarily in sleep, in organic
illness, or in schizophrenia, is designated as withdrawal of libido, or
withdrawal of object-cathexes, whatever the case may be (see also nar-
cissism [Narzimus]).
Ejakulation (ejaculation; ejaculation)

One designates as ejaculation the spraying out of semen from the male
urethra, effected by means of a reflexive process, as it normally occurs
at the peak of sexual arousal in orgasm [Orgasmus] (see separate entry).
This expulsion of seminal liquid occurs spasmodically by means of
rhythmical contraction of the musculature of the pelvic floor and the
discharging spermatic tracts.
Ejaculatio praecox is the scientific designation for premature
outpouring of semen. We distinguish two forms of this neurotic mal-
ady, the milder of which consists in that it occurs only after a few coital
movements, but is nonetheless felt as being too early and hurried, and
thus does not effect a maximal release of tension. In the severe forms,
the member does not enter the vagina at all; in the state of sexual arousal
E 115
with a flaccid or insufficiently stiff member, the semen flows away,

instead of being sprayed out spasmodically. Ejaculatio praecox is a sexual
disturbance that comes into being by genital tendencies outweighing
pregenital ones in the sexual act. The urethral component assumes a
special prominence by virtue of the fact that the elimination of fluid
from the urethra in ejaculation has a meaning for the unconscious of
the patient more of emptying urine than of outpouring of semen. In
severe cases of ejaculatio praecox, ejaculation signifies urination on the
mother [das Anurinieren der Mutter]. In these cases the penis also has the
meaning of the nipple, the semen [has the meaning] of milk, so that oral
instinctual qualities contribute to bringing about ejaculatio praecox in
these cases. The male leading zone [Leitzone] (see separate entry) of the
glans penis is, on the pelvic floor and in the rear portion of the scrotum,
frequently less capable of arousal than the female leading zone, espe-
cially in severe cases. Those who suffer from severe forms of ejaculatio
praecox typically display a lack of male and a preponderance of passive-
feminine traits in their character as well. In milder forms, in the final
analysis the malady is frequently grounded in a fear of the female geni-
tal, which impedes the free unfolding of genitality. The malady can be
remedied by analysis, especially in milder cases (Abraham, 1917; Reich,
1927).
One designates as ejaculatio retardata a sexual disturbance in which,
with intact erection, ejaculation can be achieved only with difficulty
and belatedly. Ejaculatio retardata occurs in persons with strong anal
dispositions, and in obsessional neurotics, and it can be traced to the
fact that, by virtue of the demands of strongly anal component instincts
[stark anal Partialtriebansprche], the semen is equated with faeces and
is retained.
Ekel (disgust; dgot)

Disgust is originally a defensive reaction to a disagreeable oral incor-
poration. Its motor innervation in the form of gagging and, ultimately,
vomiting, as well as the manner of the unpleasant feeling that accom-
panies it, signify the opposite of pleasurable oral intake. In the course
of their development, the feelings of disgust are used to defend against
various tendencies. They belong to the normal armamentarium used
for maintaining the repression of anal strivings, coprophilic and canni-
balistic tendencies, etc. We consider them to be pathological when they
are particularly strong and when they occur as a defence in instances

where, in general, there is no sense of disgust, where, in fact, even attrac-
tion is normally felt. Thus, the rejection of sexuality on the part of hys-
terical persons is felt in the form of disgust over it. Strong oral wishes,
which are subject to repression, vigorously strengthen this disgust over
sexuality. Hysterical vomiting is derived from it.
We must assume that the feeling of disgust, which is probably already
sketched out organically, originates very early in childhood, probably
in the first year of life (Nunberg, 1932).
ekphorieren (ecphorise; rviviscence, ecphorie)

means to reproduce the experience that has been set down in an
engram, that is, in a psychical permanent trace [Dauerspur] (see sepa-
rate entry). Ecphorising usually occurs as remembering, but repetition
of what has once been experienced should also be considered a type of
ecphorising.
Ekstase (ecstasy; extase)

One designates as ecstasy feeling states of the deepest experience of
happiness from the sensation of becoming one with God and thus sens-
ing Gods experience as ones own. The ecstatic experience has often
been described by saints and, above all, by the Christian mystics. These
depictions reveal in many ways the erotic basis of the ecstatic experi-
ence. The character of the ecstatic in the feeling of pleasure comes about
by removing the ego-boundaries that occur in ecstasy. Ego and God
become one: that means, however, that superego and external world go
into the ego, merge with it, and in the process are experienced in ecstasy
as ego. Sexual union is the model for ecstasy. The enormous extension
of ego-boundaries and the increase of ego-feeling essentially make up
the ecstatic state of happiness (Deutsch, 1927).
elliptsiche Darstellung (elliptic representation;

figuration elliptique)
is a representation in which an essential element of what is to be rep-
resented is left out (elleipsis, Greek: leaving out). Elliptical representa-
tion of this kind is occasionally used by jokes, but especially frequently
E 117
by dreams, and also by neurotic symptoms. The leaving out serves to

make the content of what is represented incomprehensible to rational
thinking. It is the task of psychoanalytic technique to divine and to put
something in place of [einzusetzen] the elements that have been left out
and in this way to enlarge the elliptic representation into one that is
complete.
Emotion (emotion; emotion)

is a strong movement of feeling [Gemtsbewegung], that which is usually
expressed by the word affect [Affekt] (see separate entry). Thus, a strong
affective experience is also described as being accentuated by emotion
[emotionell] or pertaining to emotion [emotional].
Empirie (empiricism; donne empirique ou dexperience)

means experience [Erfahrung] in Greek. Empirically derived scientific
results are those which are achieved, not by syllogisms, speculations,
and theories, but by direct experience. Empirical sciences endeavour to
arrive at the recognition of general laws from the observation of facts.
Psychoanalysis is an empirical science; its theory-formation is based
on experience. Its most important means for acquiring experience is
psychoanalytic technique; the subjective utterances of the analysand
and the objective observation of his demeanour and the totality of his
reactions comprise the main experiential material of psychoanalysis.
But important experiential material for psychoanalytic science is also
derived from the careful observation of those afflicted by psychosis
and from the psychical reactions of normal people, especially from
their dreams and parapraxes. Finally, the direct observation of children
yields abundant material for constructing and developing the edifice of
psychoanalytic doctrine.
Endlust (end pleasure; plaisir rsolutoire

ou volupt orgastique)
Along with Freud, psychoanalysis distinguishes two forms of sexual
pleasure. One form is achievable through infantile sexual activities; it
is tied to the various erogenous zones and is produced by stimulating
them. In the course of its production there is little rising and falling; the
lessening of tension through experiencing this type of pleasure, which

is designated as fore-pleasure [Vorlust], is minimal. In puberty, a new
form of sexual pleasure appears; it is much more intense; in fact, it is
the greatest pleasure that can be experienced. Its seat is the genital; its
mechanism is essentially differentiated from fore-pleasure by the fact
that a diminution of all sexual tension results from it, to the point of
its being extinguished. This form of pleasure, which distinguishes the
orgasm [Orgasmus] (see separate entry) of the adult, is designated as
end pleasure. Fore-pleasure, which is also derived from the various
erogenous zones after puberty, especially through sexual foreplay, in
its turn contributes to the heightening of sexual tension, which is expe-
rienced above all as genital arousal and whose energic contribution is
discharged in end pleasure.
endopsychisch (endopsychic; endopsychique)

means within the psychical, in other words, what is contained in the
German expression innerseelisch. Thus, an endopsychic conflict is a
conflict between strivings that originate from ones own inner being;
endopsychic perception is the perception of processes that run their
course inside the psychic apparatus, etc.
endogen (endogenous; endogne)

means originating by means of inner determinants or processes. The
origin of a phenomenon by means of external causes characterises it as
exogenous. We consider a strong development of individual pregenital
erogenous zones, a primarily strong instinct of aggression, genuinely
determined weak development of the ego, a strong tendency to repres-
sion, and the like, to be endogenous factors for the formation of neuro-
ses. Endogenous and exogenous factors exist in cooperation with one
another according to the complemental series [Ergnzungsreihe] (see
separate entry).
Energie, seelische (psychic or mental energy; nergie psychique)

In analogy to physical processes, psychoanalysis conceives of every
psychic process as being based on a movement of dynamic quanti-
ties. We call these dynamic quantities, which are hitherto completely
E 119
unknown with respect to their qualities, psychic energy. Psychoanalysis

has formed conceptions about the laws governing the displacement of
energy thought to be the basis for the various psychic processes that
have proved to be very fruitful for theoretical and practical purposes.
In the opinion of psychoanalysis, the psychic apparatus has the task of
distributing and discharging the psychic energy that is supplied to it
in accordance with certain principles. The stimuli of the external world
and the instincts function as suppliers of energy. The latter, especially,
pose a great task of mastery. Every supply of energy expresses itself as
tension and is for the most part unpleasurable. The discharge of energy
occurs by means of motility and affectivity, in other words, by means of
actions and movements of feeling. The lessening of tension by means
of discharge of energy is for the most part pleasurable and relieving.
Imagining, thinking, remembering are also processes that are based on
the displacement of energy. We designate the accumulation of psychic
energy at a certain location in the psychic apparatus as energic cathexis
[Energiebesetzung].
In general, what is valid for the unleashing [Ablauf] of psychic
energy is the scheme of the reflex; that is, the energy that is brought in
by means of external or internal (instinctual) stimulus is again released
by means of a reaction that results from it, while the psychic apparatus
seeks to return to the level of energy before the stimulus went into effect
(constancy principle). A direct discharge of the energy that was brought
in is often impeded through adaptation to reality or through inhibitions,
that is, through interpsychic constraints that were set up in the course
of psychic development through upbringing. The energy can then be
displaced into associatively proximal areas (substitutive presentation)
[Ersatzvorstellung], or it can be partially discharged in a substitutive act
[Ersatzhandlung]. Transposition of psychic energy into somatic, motor,
and sensorial innervations is also possible and is especially typical for
hysteria. It was designated by Freud as conversion.
Freud, along with Breuer, distinguishes between two states of psychic
energy, one that is freely capable of discharge and one that is bound. The
psychic apparatus strives to bind all energy freshly brought in through
perception from outside and influx of instinct from inside, which origi-
nally exists in a free state, in order to distribute and discharge it accord-
ing to the purposes of the system Cs. [Bw] (see separate entry). In the
system Cs. and Pcs. [Vbw], the energy is therefore bound; in the system
Ucs. [Ubw], it is freely displaceable. The processes of displacement and
condensation are possible in the unconscious as a consequence of the

free mobility of the psychic energy in this system.
We call the psychic energy that the sexual instincts supply to the
psychic apparatus libido (see separate entry). Alongside the sexual
instincts, psychoanalysis assumes there to be a second source of energy,
namely the death instincts [Todestriebe] (see separate entry). The energy
that originates from them is designated by Eduardo Weiss as destrudo
(see separate entry).
Engramm (engram; engramme, trace mnsique)

The permanent trace [Dauerspur] (memory trace) that sets every
perception in the psychic apparatus and proceeds from memory
[Erinnerung] (see separate entry) is also called engram. According to
the view that psychoanalysis has formed of the psychic apparatus,
engrams are situated in their own systems, which, in the unfolding
of psychic processes, are stored in the respective layer that receives
the perceptions. The engrams are arranged in these systems accord-
ing to various principles of association, in one according to the prin-
ciple of simultaneity, in the one next to it according to the principle
of similarity, etc. From the individual engram, paths proceed to the
associable presentations, which are identified by progressively less
resistance to the spreading of the psychic energy. (See also permanent
trace [Dauerspur].)
Entartung (degeneration; dgnrescence)

See Degeneration.
Entfremdung (depersonalisation; dpersonnalisation)

One designates as depersonalisation a state in which the one who suf-
fers from it feels the external world or himself, or both, to be altered.
Things are perceived as strange, new, dreamlike, as if distorted, with-
out a real disturbance in sense-perception being present. If ones own
personality is experienced as being altered, then the patients complain
that they cannot feel, that they perceive their own feelings as being for-
eign; furthermore, that their actions take place as if they are automatic,
without their feeling that they are fully in them: even the sphere of the
E 121
body can be impacted by depersonalisation, and limbs and even parts

of the torso can be perceived as foreign. In depersonalisation there
is often a heightened, often tormenting self-observation. The feelings
of depersonalisation that refer to ones own person should be desig-
nated as Depersonalisation [written this way in the original German, to
distinguish it from Entfremdung], but Depersonalisation is usually used
synonymously with Entfremdung. Mild and transitory feelings of deper-
sonalisation can also occur in a psychically normal person, as is the case
with fatigue, in a state of fever, or intoxication.
Nunberg (1924) traces the depersonalisation of the external world
to a withdrawal of libido from objects. Reik (1927) sees in deperson-
alisation the result of a vigorous struggle of ambivalence, by which an
apparent state of equilibrium is achieved in the form of a lack of feel-
ing. Self-observation takes the place of what has earlier been felt; it is
partly of a narcissistic character; the superego has partially assumed in
it the sadism that is relegated to objects, as is the case in melancholia.
Otto Fenichel (1931, pp. 7577) considers the heightening of narcissis-
tic libido to be the precondition for depersonalisation. The effects of
this heightened narcissistic cathexis are felt by the ego to be unpleasant:
depersonalisation signifies a defensive measure against this heightened
cathexis in the form of a withdrawal of libido. Paul Federn (1926) traces
depersonalisation back to a withdrawal of cathexis of the ego bounda-
ries (see ego-feeling [Ichgefhl]). Bergler and Eidelberg view the defence
against and denial of anal-exhibitionistic wishes as a specific mecha-
nism of depersonalisation, whereby a part of the ego gets chummy
with the superego and places itself at its disposal as a good cop
[Hilfspolizei] in the form of heightened self-observation. In the process a
transformation of exhibitionism into voyeurism takes place (Bergler &
Eidelberg, 1935).
S. Freud (1936a, p. 239) considers the depersonalisations in general to
be processes of defence. Unpleasurable contents are said to be kept away
from the ego by means of depersonalisation. In so doing he ascribes the
term Entfremdung to disturbances in the perception of the external
world, and the term Depersonalisation to the experiences of the ego.
entlehntes Schuldgefhl (borrowed sense of guilt;

sentiment de culpabilit emprunt )
See sense of guilt [Schuldgefhl].
Entmannung (emasculation; masculation)

See castration [Kastration].
Entmischung (defusion; dsintrication)

See defusion of instinct [Triebentmischung].
Entstellung (distortion; dformation)

The repressed instinctual impulses are kept away from the great path-
ways of discharge, from motility and affectivity, by means of anti-
cathexis [Gegenbesetzung] (see separate entry), which counteracts their
penetration into the ego. But the repressed instinctual wishes succeed
in sending out derivatives into the ego and into consciousness, inso-
far as the original aim of the instinctual impulse is only correspond-
ingly distorted in these derivatives and is rendered incomprehensible
thereby. The intrapsychic censorship [Zensur] (see separate entry) keeps
watch over the fact that forbidden contents do not enter the realm of the
preconscious [das Vorbewute] (see separate entry). Distortion occurs for
the sake of this censorship; by means of distortion, encroaching con-
tents appear harmless and are let through by the censorship. Nonethe-
less, the moderation of tension effected by the discharge of distorted
contents is also less than it would otherwise be in the event of direct and
undistorted satisfaction.
The dream-distortion [Traumentstellung] (see separate entry) serves
us as a paradigm of distortion. The techniques and mechanisms by
which distortion is put into effect are leaving out [Auslassung], displace-
ment [Verschiebung], representation by the opposite [Darstellung durch
das Gegenteil], formation of the doublet [Doublettenbildung], and symbol-
ism [Symbolik], among others.
Entwhnung (weaning; sevrage)

The term weaning is, in general, simply used for the cessation of
breastfeeding, in other words, the withdrawal of the mothers breast,
by which the period of infancy is brought to a close. For the infant,
sucking at the mothers breast signifies not only the function of taking
in nourishment, but it also serves to a large extent the satisfaction of
E 123
pleasure of the oral zone [orale Zone] (see separate entry). Weaning thus
takes away the most important source of pleasure for the child.
For many children, this weaning is borne without difficulty. The
thumb or another finger or object (pacifier) substitutes to a consider-
able extent for the nipple that has been given up. When the teeth break
through, biting and chewing serve the satisfaction of pleasure of the
oral zone (see separate entry), and consequently the urge for the pleas-
ure of sucking abates. Numerous other children, however, take the loss
of the mothers breast very hard; weaning has a traumatic effect on
them, especially when it happens suddenly. The nervous disposition of
the child frequently manifests itself for the first time on the occasion of
weaning. These children react to the withdrawal of breast milk by refus-
ing all other nourishment, with a sad mood and heightened irritability.
Constitutionally determined, strong oral instinctual desire increases the
difficulty of weaning. It should take place very gradually, if possible,
only at a time when teething puts a natural end to the act of withdraw-
ing the breast.
By withdrawing a libidinally cathected organ, which is copathic
[zuempfunden] to the ego, namely the mothers breast, weaning forms a
model of castration [Kastration] (see separate entry). (See also mothers
breast [Mutterbrust].)
Enuresis (enuresis; nursie)

One designates as enuresis the involuntary release of urine as the
expression of a nervous disturbance. One distinguishes an enuresis
nocturna, which occurs in the sleeping state, and in German is called
bed-wetting [Bettnssen], and an enuresis diurna, which occurs in the
waking state. Enuresis nocturna, which can be found in almost all chil-
dren as an isolated instance while they are being habituated to clean-
liness in the first years of life, is deemed a neurotic symptom when
it occurs in later years of development or in adults. Bed-wetting is a
sexual, in fact, an autoerotic act, usually a substitute for an onanistic act.
The psychological phenomena that accompany onanism, the Oedipal
fantasies and wishes, can also be found in bed-wetters. Enuresis noc-
turna is not infrequently an expression of wishful impulses, which orig-
inate from the identification with the other sex. Thus, in girls, it is the
fulfilment of the wish to urinate like a boy; in the boy, it is the expres-
sion of passive-feminine wishes, which can only be fulfilled under the
precondition of lacking a penis. The outflow of urine thus signifies that

the bed-wetter has symbolically disposed of his penis; the idea behind
this is that the penis is a kind of stopcock for urine, and that, there-
fore, women and girls cannot hold their urine. The mechanisms that
underlie both enuresis diurna and enuresis nocturna are, psychologically,
essentially the same. The particular preconditions for wetting by day
should be investigated psychologically for each case individually and
are apparently not uniform.
In general, enuresis can be cured by psychoanalysis.
epidermale Einverleibung (epidermal

incorporation; introjection pidermique)
See incorporation [Einverleibung].
Epikrise (epicrisis; rsum, conclusion)

is the concluding observation that has been appended to a case history
or the report of an illness in the sense of a theoretical and practical sum-
mary and an overall judgment of the case.
Epilepsie (epilepsy; pilepsie)

is an organic illness of the brain, which expresses itself in seizures of
muscle cramping with simultaneous loss of consciousness. The seizures
occur suddenly and are often preceded by an aura [Aura] (see separate
entry). Initially, the cramps lead to muscle rigidity, then to twitching;
the duration of the seizure is usually a few minutes. Biting the tongue
and releasing urine are common during the seizures. Now and then
the seizure is replaced by the aura or by a brief, transitory loss of con-
sciousness (petit mal). Twilight states also occur. The character of many
epileptics is altered in the course of the illness; they become irritable,
egocentric, and inclined to bigotry.
Freud considers the epileptic seizure to be a state of defusion of
instinct, in which the pure death instinct frees itself from alloying
itself with the life instincts and works itself out in the muscular sys-
tem. According to P. Schilder (1951), the epileptic seizure represents a
rebirth. Reich (1931b) attempts to explain it as an orgasm that runs its
course in an extragenital-muscular fashion.
E 125
Erbrechen (vomiting; vomissements)Vomiting, which originates

from retro-peristaltic contractions of the musculature of the stomach
and oesophagus, can have organic and psychic causes. It is closely
related psychologically to disgust [Ekel] (see separate entry). The lat-
ter acts in the service of oral intake, [while] vomiting [acts in the serv-
ice of] expelling what has already been taken in. That the first sexual
impulses of the child are bound to the mouth zone and to the intake
of nourishment accounts for the fact that vomiting frequently contin-
ues to remain instrumental for the representation and execution of the
defence against sexual instinctual desires, displaced from the genital to
the mouth zone. Since the unification of nipple and mouth cavity is an
unconscious model for the unification of the male and female genitals,
the aversion to the sexual act is represented by vomiting. Libidinal and
aggressive wishes of an oral nature, however, are also operative and
defended against in hysterical vomiting, alongside the genital instinc-
tual impulses that underlie it; to wit, especially, the desire to suck on the
penis (see fellatio), simultaneous with the aggressive tendency to bite it
off and to swallow it. Oral theories of conception, pregnancy, and birth
also play a role in hysterical vomiting.
Erbrechen der Schwangeren (vomiting of pregnancy; vomissements
gravidiques), insofar as it is not physiologically determined, is, accord-
ing to Helene Deutsch, caused by the tendency to expel, again, the
child, which has psychologically been taken in orally; it corresponds to
the ambivalent attitude to the fruit [of the womb] (Deutsch, 1925).
Erektion (erection; rection)

is a designation for the straightening up of an organ. The erection of the
penis, which is solely what is meant by the term erection, is a precondi-
tion for the sexual act, by virtue of its enabling the organ to enter the
vagina. With the penis, this operation takes place by means of the erec-
tile bodies, sponge-like structures, becoming filled with blood, whereby
the organ enlarges, increases considerably in volume, and raises itself
up. The clitoris, an organ analogous to the penis in a woman, also has
erectile bodies and is capable of erection, which naturally is not so
apparent on account of the organs small size.
The straightening-out of the penis against the force of gravity in
the case of an erection leads to its symbolisation in dreams of flying
[Flugtrume], in the process of which the entire person of the dreamer
is identified with the member. The symbolic representation of the penis

as a balloon, a Zeppelin, an aircraft, is derived from this partial appear-
ance [Teilerescheinung] of the erection.
One also designates the stiffening and extension of the stimulated
nipples as their erection. This erection, however, does not come about
by means of blood-flow, but by means of muscle contraction.
erethisch (erethistic; rthique)

means restless and irritable.
Ereuthrophobie (ereutophobia; reutophobie)

See erythrophobia [Erythrophobie].
Ergnzungsreihe (complemental series; sries complementaires,

composition des forces causales)
The concept of complemental series formulated by Freud is supposed
to make clear how two causes or preconditions cooperate to cause a
phenomenon to come into being. The complemental series can be rep-
resented as a rectangle with a diagonal.
If the vertical distance a from one point of the diagonal to the lower
side of the rectangle signifies to us the quantity of the one cause, then
the vertical distance b from the same point to the upper side [signi-
fies to us] the mass of the other cause, which, by mutual interaction, is
necessary for achieving the effect E. As the one distance decreases,
the other increases, so that the effect E comes about, which says that,
with a small partial cause a the enlargement by means of the partial
cause b must become correspondingly greater, so that the phenome-
non materialises, and vice versa. At the end-points, one cause, at the cor-
responding level [Hhe], is sufficient for the effect [to take place]. Thus,
from this auxiliary concept of the complemental series, one derives the
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series of the two-sided operative quantities [Wirkungsgren] that result

in a particular effect.
The complemental series is useful because, in the psychopathologi-
cal field, we frequently find two causes uniting to bring about a phe-
nomenon. Constitution and disposition acquired in infancy, infantile
and later experience, strength of instinct and weakness of ego, fixation
and regression, etc., form such complemental series for the formation
of a neurotic symptom.
Erinnerung (memory; souvenir)

In accordance with the dynamic conception of mental life, psychoanal-
ysis assumes that memory is also an energetic process in the psychic
apparatus. Every perception sets an inextinguishable permanent trace
[Dauerspur] (see separate entry) in the psychic apparatus. We think of
this permanent trace as a lasting change in those elements of the psychic
system which preserve memory. Psychoanalysis considers the psychic
location of this system and of the permanent traces that go along with it,
which are also called memory traces [Erinnerungsspuren], to be directly
connected, spatially, to the perceptual system [Wahrnehmungssystem].
Every perception courses through this psychic location in order there
to set permanent traces in various systems, which we call memory-
systems [Er-Systeme]. According to Freuds conception, cathexes of this
permanent trace can, each according to its own memory system, spread
out in various directions of least resistance. The basis for associations
is laid in one system governing permanent traces that have entered
simultaneously, and in another governing similar permanent traces,
and so forth. Remembering, then, occurs by means of cathexis of the
permanent trace of something that has once been perceived. Psychoa-
nalysis has shown that this re-cathexis [Wiederbesetzung] of the perma-
nent trace of a perception is at first unconscious and can, in fact, remain
unconscious and still have an effect. In order to become capable of con-
sciousness, a surplus of cathexis by means of the addition of a verbal
presentation [Wortvorstellung] that corresponds to the unconscious con-
crete presentation [Sachvorstellung] is required, which again, for its part,
represents a remnant of perception from the hearing sphere [Hrsphre].
A censorship is switched on between the memory trace of a concrete
[non-verbal] presentation and the verbal presentation that belongs to
it, which can inhibit the infiltration of excitation from one system to the
other. The concrete remnants of memory thus originally have nothing

to do with becoming conscious. Their cathexis leads at first to what we
call unconscious memory. It can become conscious when the excita-
tion is also added to the verbal presentation, or it remains unconscious.
We can constantly observe the effects of such unconscious memories
in analysis. The therapeutic procedure of analysis permits us, by cir-
cumventing and removing the censorship, to connect re-cathected per-
manent traces that have been kept from consciousness with the verbal
remnants that belong to them, and thus to make them conscious.
With intentional remembering, the cathexis of the memory traces
results regressively by means of direct linkage of the attention of con-
sciousness [Bewutseinsaufmerksamkeit] to the permanent trace. The
cathexis of a memory trace can also result by means of a perception,
from which the excitation courses further to this permanent trace by
associative pathways. Finally, the memory-images of the experiences of
satisfaction are cathected with large amounts of energy arising mainly
from the instincts.
Conscious memory is not the only form of reproduction of psychic
material; for instance, there is another kind of reproduction in the form
of repetition by means of action, behaviour, and adjustment [Einstellung]
of affect. (See also acting out [agieren].)
Erinnerungsspur (memory traces;

traces mnmiques ou mnsiques)
is the lasting change that every perception sets into the systems of mem-
ory. We distinguish concrete memory traces [Sacherinnerungsspuren], the
cathexis of which can remain unconscious, from verbal memory traces
[Worterinnerungsspuren] (remnants of verbal memory), which make it
possible for memory to become conscious, but not until they coincide
with the concrete memory traces (see memory [Erinnerung]). The mem-
ory trace is also designated as permanent trace [Dauerspur] (see sepa-
rate entry) or as engram [Engramm] (see separate entry).
Ernhrungstrieb (nutritional instinct;

instinct dingestion, de nutrition)
We deem the nutritional instinct to be the main representative of
the ego-instincts [Ich-Triebe] (see separate entry). Hunger, as the
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most important of the nutritional instincts, has been contrasted

by Schiller with love, which represents the sexual instincts. Freud
has used this contrast as the basis for his first dualistic conception
[dualistische Auffassung] (see separate entry) of psychic processes
and connected the differentiation of sexual and self-preservative
instincts to it.
erogene Zone (erotogenic zone; zones

rognes ou mieux rotognes)
One designates as erotogenic zone a place in the body that is capable of
sending out sexually exciting stimuli into the central nervous system.
One designates this capability itself as erotogenicity. Basically, every
part of the body and every organ has the capability of erotogenicity;
some, however, which we single out among the remainder as eroto-
genic zones, have this capability to an especially high degree. Thus,
naturally, [we emphasise] especially the genitals, which serve us as
paradigms of the erotogenic zones and according to which we concep-
tualise the effect of the other erotogenic zones. For women, the breast,
especially the nipple, is an erotogenic zone that is highly capable of
arousal. The mouth zone is equipped with high erotogenicity, espe-
cially the lips and the tongue. The erotogenicity of the mouth zone not
only plays a role in the sexuality of the adult, especially in the great
pleasure of kissing, but even more in the earliest stage of life, in the
period of infancy, in which the erotogenicity of the mouth zone plays
the main role in the little creatures libidinal economy (see also oral ero-
tism [Oralerotik]). Later, from the second year of life on, erotogenicity of
the anal zone prevails; retaining and expelling the stool form the most
important stimulating processes of this erotogenic zone (see anal ero-
tism [Analerotik]). Finally, the anal zone also recedes in its significance
for psychosexual processes, and the genital zone, the penis in the boy
and the clitoris in the girl, achieve mastery over the remaining eroto-
genic zones even in childhood (see genitality [Genitalitt]). The vagina is
discovered and becomes active as an erotogenic zone, usually not until
after puberty and, to be sure, on completed defloration. One designates
as primacy zones (see primacy [Primat]) those zones which prevail over
the remaining erotogenic zones in specific phases of the development
of libido [Libidoentwicklung] (see separate entry), such as the mouth, the
anal and the genital zone.
Furthermore, the hand, the tegument, in general with alternating

preference for particular skin segments, the musculature, and the sense
organs, especially the eye, are of high erotogenicity.
The erotogenic zones are especially represented in the psychic
sphere by virtue of their high libidinal cathexis and in consequence of
the intense experiences of pleasure that they impart. Their erotogenicity
enables them, in pathological cases, to represent the genitals by being
perceived, mostly unconsciously, as a genital, and operating as such.
Other erogenous zones are used, especially in hysteria, to represent
genital processes in them. In hypochondria, a place in the body or an
organ is, by virtue of its erogenicity, highly libidinally cathected, like
a genital, both in the form of the accumulation of somatic libido and
in the form of narcissistic cathexis of the psychic organ representative
[psychische Organreprsentanz]. In the process, the sensations and ten-
sions that emanate from the erotogenicised organ are experienced path-
ologically by the ego (see hypochondria [Hypochondrie]).
In perversions, individual erotogenic zones often play a dominant
role and, in so doing, they repulse [zurckdrngen] the significance of
the genital.
Erogeneitt (erotogenicity; rotognt,

rognit, caractre rogne ou rotogne)
See erotogenic zone.
Eros (eros; ros)

The concept of eros, which stems from the Greek and therein signifies
love or the god of love, is used in the newer psychoanalytic theories
of instinct as a designation of the sexual instinct. Thus, eros forms the
Greek synonym for libido (see separate entry) and is applied to this
effect especially in theoretical and speculative writings. The death
instinct [Todestrieb] (see separate entry) is the opposie of eros; eros and
death instinct are primal instincts [Urtriebe]. They underlie all processes
of life, and all psychic events are determined by them.
Erotik (eroticism; rotisme ou rotique)

The Freudian doctrine of libido makes no distinction between sexuality
and eroticism because, according to its genetic way of looking at things,
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both can be regarded only as expressions of the same sexual instinct.

Erotic and sexual are also frequently used synonymously in psychoa-
nalysis when a phenomenological separation is possible.
Erotisierung (erotisation; rotisation)

See sexualisation [Sexualisierung].
Erotomanie (erotomania; rotomanie)

Erotomania is a mental illness that is founded on a paranoid delu-
sional formation. The striking symptom in those afflicted by eroto-
mania is that they assume that numerous persons of the opposite sex
are in love with them; they act accordingly and even try, often franti-
cally and in an exaggerated fashion, to reciprocate this love, which
has been delusionally assumed to have been accepted by the other
person. Erotomania serves as a defence against strong unconscious
homosexual impulses. The defence is caused by projection of ones
own desire for persons of the opposite sex. The formula on which
this projective mechanism is based reads, for the man: I dont love
him, of course, I love her, because she loves me. On the basis of his
own strong narcissism, the erotomanic himself becomes the object
[Gegenstand] of the love and object-desire [Objektsehnsucht] that he
projects from himself into persons of the opposite sex. In erotomania,
ones own homosexuality is negated by means of the relation to the
other sex.
Erregung (excitement, excitation; excitation)

One designates as excitation a state of heightened tension that expresses
itself as an urgent need to regain a state of rest by means of discharge.
We conceive of every psychic excitation as originating by means of
influx of psychic energy. The sources of excitation for the psychic appa-
ratus are the external world and the instincts. The general function of
the psychic apparatus is, in the view of psychoanalysis, the distribution
and purposeful discharge of excitations.
When we speak of excitation of a system, a memory-trace, an infan-
tile wish and the like, then the expression excitement is synonymous
with cathexis of energy (see cathexis [Besetzung]).
Sexual excitation is experienced as a tension of a distinctly pleasurable

character. It drives towards sexual acts, which dispose of the excitement
and, in so doing, have a relieving effect.
One designates as undischarged excitation [frustrane Erregung] sexual
excitation that is not disposed of by means of the end pleasure of orgasm
but leaves behind a psychosexual state of tension. Undischarged excitation,
as it originates through inhibition of the sexual partners or through the
insufficiency of a sexual partner, or through coitus interruptus, is the most
frequent cause of anxiety neurosis [Angstneurose] (see separate entry).
Errten
See erythrophobia (Erythrophobie).
Ersatzbefriedigung (substitutive gratification or satisfaction,

substitute-gratification; satisfaction substitutive)
is what we refer to when the psychic tension that is caused by a specific
instinctual desire is achieved, not by the direct satisfaction of the instinct
that ensues from the instinctual desire, but by other psychic processes
that are, certainly, always connected genetically, associatively, or func-
tionally with the original satisfaction of the instinct. This is extraor-
dinarily frequently the case; a large series of instinctual excitations is
kept away from achieving its original instinctual aim in the course of
psychic development and is forced to be satisfied with substitutive sat-
isfactions. In so doing the object can be switched, or the instinctual act
[Triebhandlung] is modified or replaced. The replacement of the object
or the instinctual act frequently results from objects or acts that are con-
nected to the original by means of symbolic relations [Symbolbeziehun-
gen] (see symbol). When one of the higher purposes of the ego is served
simultaneously by means of substitutive satisfaction, we speak of sub-
limation (see separate entry). Substitutive satisfaction leads to a lessen-
ing of instinctual tension and usually goes along with an experience of
pleasure that is certainly lesser than that which was connected to the
original satisfaction of the instinct.
The neurotic symptom is also a substitutive satisfaction, which,
however, proceeds in conjunction with the development of unpleasure,
since it results in opposition to the objection of the conscious personality
and of censorship.
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Ersatzbildung (substitutive formation,

substitute-formation; formation substitutive)
is a psychic striving that is hindered in reaching its aim directly and is
then frequently able to achieve its, to be sure, weakened, satisfaction in a
substitutive formation. We speak of substitutive idea [Ersatzvorstellung],
substitutive association [Ersatzeinfall], substitutive memory [Ersatzerin-
nerung], substitutive act [Ersatzhandlung], substitutive satisfaction
[Ersatzbefriedigung], etc., each according to the type of aim that has been
altered. Substitutive formations are mostly derivatives of the uncon-
scious [Unbewut] (see separate entry). They are far enough removed
from their original forbidden aim to evade censorship, and yet [they
are] associatively connected to it in such a way that sufficient excitation
from the actual [aim] is transmitted to them and keeps them capable
of existence or incapable of satisfaction. The neurotic symptom is also,
to a certain extent, a substitutive formation; in fact, [it is] a substitu-
tive satisfaction. A great many of our thoughts, ideas, and actions have
another function, alongside their function in the realm of consciousness,
which remains unrecognised, as substitutive formations of unconscious
wishful aims.
Ersparnistendenz (tendency to economy;

tendance conomisante ou lpargne)
The tendency to economy is the striving of the psychic apparatus to
keep quantities and expenditures of energy that it needs for its func-
tions and for keeping psychic equilibrium as low as possible. There are
a few techniques, which Freud has studied, especially in conjunction
with jokes, that are aimed at economising on expenses and that produce
pleasure in the process (see jokes [Witz]).
Er-Systeme
See memory [Erinnerung].
Erwartungsangst (anticipatory anxiety; attente anxieuse)

Every anxiety has an element of expectation in it, since anxiety is, after
all, a reaction to an imminent danger (see anxiety [Angst]). There are,
however, specific forms of anxiousness in which every event that is

expected means an opportunity to develop anxiety about it. In these
cases a generally free-floating anxiety is attached to everything that
comes near, the worst is expected of all possibilities, every chance
happening is interpreted as a sign of misfortune, every uncertainty
is judged pejoratively. Such anticipatory anxiety is typically found in
anxiety neurosis [Angstneurose] (see separate entry). But other forms
of neurosis with anxiety can also demonstrate heightened anticipatory
anxiety; it is frequently an expression of the fact that an ego that feels
weak in its struggle against the instincts fears a weakening of its powers
of defence or a strengthening of instinctual strivings from every change
that is anticipated, and breaks out in anxiety about it.
Erwartungsvorstellung (anticipatory idea

or image; interpretation provisoire)
is a technical term in psychoanalysis. The analyst gives the analysand
an anticipatory idea by communicating to him the unconscious mate-
rial that is shortly to be expected and has already been surmised or
recognised by the analyst. The attentiveness of the patient experiences
thereby an attunement in the direction of where the material that is to
be expected in the progression of the analysis resides. The anticipatory
idea is an intellectual aid which the analyst offers the analysand by
facilitating the recognition of unconscious impulses and processes that
are current in the analysis by communicating what is to be expected.
The analysand recognises more easily in his own reactions what they
are about when he is made aware of what he has to expect from them
and in them. Anticipatory ideas should, naturally, only be given for
analytical material that has already moved very close [to the surface],
because untimely material easily produces unnecessary resistances
when the ego is not yet primed to accept the unconscious material, and
reacts with strong defences.
Erythrophobie (ereutophobia; reuthophobie)

is a neurotic illness in which the main symptom is a reddening of the
face, perhaps even of the neck, [accompanied by] the anxiety connected
with this reddening. The reddening, which is normally an expression of
shame, has undergone different, neurotic applications in ereutophobia.
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It is the expression of an exhibitionistic genitalisation of the face. The

delivery of blood to the genitals, which causes erection, is partially dis-
placed upward in the symptom of ereutophobia, and it is made visible
to everyone thereby. In the process, the inhibiting tendencies make the
experience of reddening unpleasurable and cause anxiety and embar-
rassment in connection with it. In reddening, which should be consid-
ered a conversion symptom, there is unmistakably a strong narcissistic
component, which is also evidenced by the feeling of being watched,
which torments the patients and can impair their relations with others
to the point of complete avoidance of any social contact. Ereutophobia
is amenable to analytic therapy.
Erziehung (education, upbringing, according

to context; ducation)
The psychic development of human beings up to their maturity pro-
ceeds under the influence of education; accordingly, the influence of
education is extraordinarily great and important; the product of devel-
opment depends essentially on the aims of education and the means of
education. The aims of education change according to the social milieu
and the educators Weltanschauung, according to countries and cul-
tural epochs. All educators, no matter what aims they want to achieve
with regard to the objects of their education, must strive to achieve a
primary aim. This aim is to replace the pleasure principle [Lustprinzip]
(see separate entry) with the reality principle [Realittsprinzip] (see sep-
arate entry), which is the only one operable in the beginning of psychic
development. In the process the child must learn to renounce numerous
direct instinctual gratifications, that is, to postpone them and to toler-
ate instinctual tensions. External reality forces the adaptation to real
events for a portion of the instincts that Freud has summarised under
the concept of the self-preservative instincts. In contrast, the sexual
instincts pose special difficulties for education because in the beginning
of development they operate autoerotically, that is, without an extra-
neous object, and are thus to a large extent removed from the direct
influence of the external world and of the educator. The means of influ-
encing which instinctual education can use indirectly are the setting
of unpleasure [Unlustsetzung] and love-reward [Liebesprmie]. Anxiety
plays a significant role among the settings of unpleasure; in the form of
fear of the withdrawal of love, it is altogether the earliest effective means
of education. Other settings of unpleasure, especially punishments and

the threat of them, are usable, but not until later, as the childs intel-
lectual abilities increase. Love-reward can be effective only in conjunc-
tion with some weaning from the state of general gratification, which is
characteristic for the infant. Education intends to, and generally does,
achieve the state in which its precepts are instituted independently of
external reward or penalty, that is to say, independently of the educator.
This becomes possible through the psychological process of the forma-
tion of the superego (see superego [ber-Ich]), by which commanding
and prohibiting demands of parents are assumed into the ego and there
become further operable. The most important part of instinctual educa-
tion generally ends with successful formation of the superego, that is,
with the beginning of the sixth year; only then can education to higher
functions, especially in the intellectual field (school) begin.
The renunciation of direct instinctual gratification, as education
requires it, is possible by means of modifying the discharge of
instincts [Triebablufe], which Freud has called vicissitudes of instincts
[Triebschicksale]. Among them, sublimation [Sublimierung] (see separate
entry), or the deflection of an original instinctual aim to a social or ethi-
cally higher one, plays the main role.
Education offers the educator a series of partly unconscious libidinal
and aggressive possibilities for satisfaction. This easily puts the educa-
tor in danger of neglecting the aim of education in favour of his own
gratification or to modify it in accordance with his instinctual wishes.
Psychoanalysis optimally protects him from this danger. It offers him
simultaneously the possibility of better understanding his field of work,
the mind [Seele] of the child, and the effect of his means of education.
This explains the fact that psychoanalytically oriented and psychoana-
lysed pedagogues are far more successful than others.
Erziehungsberatung (child guidance; centre

psychopdeutique ou dducation)
is the establishment of private and public welfare for young people. It
is taken on by parents, welfare organisations, and agencies when an
educational emergency exists. Expert advice is very often insufficient.
As a rule, the rectification of an educational emergency requires meas-
ures that can be summarised under the rubric aids to education. (Hous-
ing the child during the time away from school, boarding, economic
E 137
aid, change of milieu, etc.) Thus, the term child guidance does not
cover the extent of its tasks. The total fulfilment of all tasks that have
been assigned to child guidance is only possible when it is part of an
organised welfare programme for young people or can at least have
sufficient influence on those welfare arrangements that are necessary to
achieve its goal. These child guidance measures pursue a general goal.
If they confine themselves to special goals, such as really to give only
expert advice or to serve as a screening location, then connections with
welfare arrangements for young people can be dispensed with. If only
children with specific bodily or psychic defects are at issue, for exam-
ple, blind, deaf, crippled children, psychopaths, delinquents, etc., then
connections with the corresponding special welfare arrangements for
young people will suffice.
Psychoanalytic child guidance is child guidance with a general goal.
It differs fundamentally from the other modes of child guidance in that
it uses the investigative results of psychoanalytic psychology to clarify
and rectify educational emergencies (see Aichhorn, 1937).
Es (id; a alias pulsorium)

The expression id was introduced to psychoanalysis by Georg
Groddeck. Freud legitimised it in his book The Ego and the Id (1923b) and
gave it a specific conceptual content. The totality of drives [Triebe], pas-
sionate impulses, and instincts [Instinkte] of a human being forms his id.
The id impinges on the somatic, and from the somatic it assimilates the
instinctual needs that find their psychic expression in it. We therefore
localise the wishing and instinctually desiring parts of the personal-
ity in the id. The id is unconscious in all its parts. Archaic components
constitute a large part of its make-up; these archaic parts are partly of
an ontogenetic nature in the form of infantile wishes, and partly of a
phylogenetic nature in the form of the inherited precepts of experiential
coursings [Erlebnisablufe] according to typical general schemes, such
as the Oedipus complex, castration anxiety, etc. The strivings coexist
relatively independently of one another and are not ordered by any uni-
fied organisation. Time has no influence on them. The primary process
[Primrvorgang] (see separate entry) prevails throughout over the cours-
ings [Ablufe] of the id. Condensation, displacement, serial formation,
and symbolic representation characterise the coursings in the id, in con-
trast to the ordered thought processes in the ego.
The ego [Ich] (see separate entry) is nothing other than a modified
part of the id; the ego is in communication with the id; only the
repressed parts of the id are sealed off from the ego. The id is con-
nected to the perceptual apparatus by way of the Er-Systeme (see mem-
ory [Erinnerung]). It is normally separated from motility by the ego. It
wrestles with the ego over mastery of affectivity with sporadic suc-
cess. All psychic processes begin in the id. A portion of them gets into
the ego and is discharged by way of the ego after passing a censorship,
which operates at the boundary between ego and id. The censorship
halts forbidden strivings or casts them back to the id when they have
already passed the censorship. They are then designated as repressed
and are kept in repression by anti-cathexes [Gegenbesetzungen] (see
separate entry) of the ego. The repressed constitutes a large portion
of the id.
The superego (see separate entry) is formed out of modified id-
impulses, especially of the Oedipus complex, and has connections with
the id that correspond to this genesis and are not conducted by way of
the ego. That is why the superego knows more about the id than the
ego [does].
The repressed instinctual impulses constantly attempt, by virtue of
their amounts of energy, to have a modifying effect on the course of the
reactions permitted by the ego with respect to their discharge. Currents
[Strmungen] continually pass over from the id to the ego by way of
associative limbs [Assoziationsglieder]. They give us the occasion, along-
side our dreams and parapraxes, for unimportant and important acts,
which are carried out by us under rationalised motivation, without our
being aware of the instinctual processes that operate behind them. The
result of this is that we are more lived by our id than we live according
to our ego.
A differentiation between ego and id, undertaken from the struc-
tural point of view, is not possible in the beginning of psychic devel-
opment, for ego and id are still undifferentiated in the earlier states of
development.
Freud defines psychoanalysis as the psychology of the id.
Ethik (ethics; thique)

is the science of custom. Psychoanalysis can make great contributions to
ethics, since it investigates the origins of moral impulses in humans and
E 139
has uncovered the paths of and conditions for moral development, the
mechanisms of moral guilt-feeling, and the tendencies to self-punishment
(see morals [Moral], superego [ber-Ich]).
Exhibitionismus (exhibitionism; exhibitionnisme)

is that form of instinctual gratification which derives pleasure from
laying bare and showing. The pleasure in laying bare is very pro-
nounced in children; they get into a state of nakedness, often in vis-
ibly sexually pleasurable arousal, and strive to attain this state, totally
or at least partially, in relation to the genital region, often also to that
of the buttocks. Education sets up the barriers of shame against these
longings. Infantile exhibitionism finds its continuation in exhibitionism
as a perversion. The exhibitionist derives his pleasure by showing his
genital; men, exclusively, are subject to this perversion. The meaning
of exhibitionism as a perversion is not only the satisfaction of the exhi-
bitionistic component instinct, but especially the denial of castration.
The exhibitionistic act is a gesture, which demands that the person to
whom it is directed, always women or little girls, do the same, that is,
also bare and show the penis. In so doing, he acts in the service of deny-
ing the lack of the penis of the female sex, which confirms the danger
of castration. At the same time, the exhibitionist wants to see to it that
the presence of his own penis remains confirmed by the whole world.
Thus, two magical gestures are confirmed in him. In [the case of] the
female sex, exhibitionistic strivings are displaced from the genital to
other parts of the body and to clothing. There is no such thing as female
exhibitionism, to the extent that the term relates to the perverse pleas-
ure of showing the genital.
Exkretionslust (pleasure in excretion; plaisir lexcrtion)

In childhood, sexual pleasure is derived through excretion (=elimination)
in two of the most important erotogenic zones. In the anal zone, through
elimination of the stool; in the genital through elimination of urine. This
pleasure in elimination is called pleasure in excretion. The fact of pleas-
ure in excretion leads to the childs frequently equating the sexual with
the excremental. This childish connection is often maintained in the
neurotic. For this reason he then refuses to concern himself with sexual
matters, as if they were excremental.
Exogamie (exogamy; exogamie)

Exogamy is a very widespread prohibition among primitives,
according to which the members of the same totem clan (see totemism)
do not enter into sexual relations with one another and are therefore
not permitted to marry one another. Exogamy and totemism are, in the
opinion of psychoanalysis, genetically connected to one another and
belong together. According to Freuds theory of primal hordes, in the
primitive primal horde [Urhorde] (see separate entry), a strongly mascu-
line individual, the primal father, possessed mastery and practised it by
keeping the male members of the social community, especially the sons,
away from the women, whom he kept for himself, first and foremost
[keeping them] away from the mother, who was the object of strong-
est desire on the part of the sons. In this early state, exogamy was thus
imposed by external force. After the murder of the primal father by the
sons, the ensuing feeling of guilt forced the sons into deferred obedience
[nachtrglicher Gehorsam] towards the primal father in such a way as to
develop in the members of a particular totem, in which primal father
was resurrected and symbolised, the injunction not to touch women of
the same totem community, to consider them taboo. In the process,
exogamy, which has become an inner commandment, acts in the service
of defence against the strong inclination to incest among primitives; it
is even supposed to prevent more distant derivatives of incest. We find
remnants of exogamy in the prohibition of marriage among relatives
and in the prohibition of marrying someone with the same surname (in
China), among others.
exogen (exogenic; exogne)

means coming from outside, and forms the antithesis, or better said,
the complement, to endogenic [endogen] (see separate entry), which
means caused by [something] inside. Exogenic causes of or occasions
for illness are thus those which befall humans from the external world
in the course of childhood and later life. Exogenic elements that come
into consideration in the formation of neurosis are: improper atti-
tude of parents and educators, all too great installations of anxiety
[Angstsetzungen] in the child, early seduction on the part of older chil-
dren and adults; subsequently, renunciations, disappointments, narcis-
sistic insults at a more mature age, and the like. Exogenic and endogenic
E 141
factors have the same effect with respect to the complemental series
[Ergnzungsreihe].
extragenital (extragenital; extragnital)

means outside the sphere of genitality. Erotogenic zones can frequently
take on the meaning and effect of the genital zone, so that genital libido
undergoes discharge or drives towards discharge in extragenital zones.
Defence can then also be activated in extragenital zones. This plays a
significant role in numerous perversions, conversion symptoms, and
hypochondria.
Extraversion (extraversion; extroversion)

C. G. Jung distinguishes two basic types of attitude towards ones own
person and to ones surroundings, namely introversion and extraver-
sion. In one who is extraverted, according to Jungs formulation, relat-
edness to the external world predominates; objects and the relationship
to them are, for the extravert, what determine his attitude; his actions
relate to real things, his social fit is pre-eminent. In contrast, his inner
life is neglected. In the introvert, on the other hand, the external world
plays a minor role; the relatedness to his own subject, to the inner world,
determines his actions and attitude (see also introversion). No use is
made of this typology of Jungs in the analytic literature.
F
Faeces (faeces; feces)

is the Latin expression for stool.
Fallangst (fear of falling; peur angoissante de tomber)

The fear of falling is something very frequent in neurotic symptomatol-
ogy. The fear of falling is, aside from the moral-symbolic significance
of falling (fall into sin), also fear of ones own sexual arousal when it
reaches a certain intensity that is no longer bearable by the neurotically
weakened ego. The symbolism of birth (falling = parturition) can also
play a role in the fear of falling (see also falling dream [Falltraum]).
Falltraum (falling dream; rve de chute)

Freud originally traced falling dreams to infantile impressions of a
motor nature. The seeming letting fall and catching again, as adults so
often play with children, provides children with inexhaustible satisfac-
tion, with which erotic pleasure is also invariably mingled. The fall-
ing part of the motion of a swing also produces the same sensation of
142
F 143
pleasure. In dreams, falling is repeated, especially for the sake of the

sexual pleasure it has provided, but it is usually experienced with anxi-
ety. Paul Federn (1914) points out that falling in a dream symbolises the
detumescence of the male member, that falling dreams are also dreams
of impotence. A flying dream frequently turns into a falling dream;
falling dreams are flying dreams [Flugtrume] (see separate entry) that
have failed. Wilhelm Reich (1927, p. 47) thinks that anxiety-laden falling
dreams also have their origin in the fact that orgasmic release of sexual
tension is experienced as falling when anxiety disturbs the orgasm.
Familienkomplex (family complex; complexe familial)

When siblings are present, the Oedipus complex (see separate entry) is
extended by the fact that, alongside the relationship with the parents,
there is ample opportunity for these siblings to have relations of love
and rivalry. One designates this extended Oedipus complex, in which
the positive and negative relationship to one or to both parents is trans-
ferred to the siblings and repeated in them, as family complex.
Familienneurose (family neurosis; nvrose familiale)

There are families in which several or all members are stricken with
neurotic symptoms or demonstrate a neurotic attitude. The neuroses
of the individual members are frequently mutually complemented and
conditioned thereby. Sadistic instinctual strivings of one member can
be provoked and nourished by the others masochistic [strivings]; like
tendency to compulsions can lead to communal compulsive acts, pho-
bic fears lead to communal anxiety and to communal mechanisms of
defence, and the like. The expression family neurosis is sometimes
used for such neuroses that are mutually conditioned and comple-
mented within a family. An objection can be raised against the expres-
sion, to the effect that familial constitution and upbringing on the
part of neurotic family members play no more significant role in the
formation of the family neurosis than they do in other neuroses.
The enlargement and intensification of a neurosis of an individual by
means of the other family members neuroses, on the other hand, is not
a factor that is so specific as to warrant the use of its own term, family
neurosis.
Familienroman (family romance; mythomanie gnalogique,

roman familial, gnalogie fabulatoire)
Children frequently form fantasies that have as their content their own
descent and origin. In them, they imagine that they do not come from
their parents but are only their adopted child. In their fantasy, they con-
ceive of other actual parents, who are richer, nobler, finer, and who
have a higher status than their real parents. These fantasies are then not
infrequently spun out and constructed into a family romance. Experi-
ences that offend, such as the arrival of a little sibling, disappointments
in the relationship with parents, and the like provide the occasion for
constructing a family romance.
One of the most important motives for constructing the family
romance is the possibility of unburdening oneself through it of the guilt
feelings that were developed in the Oedipal phase on account of inces-
tuous love for the parent of the opposite sex and hate towards the par-
ent of the same sex; they are then not the real parents towards whom
the Oedipal wishes are stirred up. The denial of parental sexual inter-
course, when it has been observed, is also possible by means of the fam-
ily romance, since the fantasised parents in the typical case are thought
of as purer and nobler than the real ones. What is clearly evident in
the family romance is the ambivalent attitude to the parents, to whom
the relationship is split, whereby the positive sensations of feeling are
directed towards the imaginary, the negative towards the real, parents.
Helene Deutsch (1930) has pointed out that the family romance
represents an expression of the contradiction between the uncritical,
overvaluing attitude of the child towards the parents, as it exists in early
childhood, and the critical judgment, already resulting under hypothetical
demands, as it is developed in the latency period. In the family romance,
the old, uncritical, idealising attitude, which the child is unable to give
up as a result of the strong unconscious tie to the parents, is retained,
but applied to the idealised and elevated substitute parents of the family
romance. The formation of the superego, with its requirement of criticism
and strict reality testing, is thus a precondition for the construction of a
family romance, which also typically belongs to the latency period.
The fantasised parents or parent can also be imagined to be of lower
descent than the real parents; in that case one speaks of debased [erni-
edrigt] family romance. The debased parents are, as a rule, the bearers
of the forbidden libidinal wishes that are not permitted to be applied to
F 145
the idealised, honoured, real parents. Descent from lowly parents also
excuses ones own lowly and dirty wishes.
fausse reconnaissance
One designates as fausse reconnaissance the peculiar sensation, which
is felt in some moments and situations, in such a way as though one
has experienced exactly the same thing before and has already found
oneself in the same situation without ones consciousness succeeding
in clearly remembering the earlier [event] that presents itself thus. The
analysis of this phenomenon has shown that the event that is accompa-
nied by a fausse reconnaissance is, as a rule, connected to an unconscious
wish, an unconscious fantasy, or an unconscious intention. The feeling
of knowing [Bekanntheitsgefhl], which allows one to perceive a particu-
lar situation as having already been experienced, does not belong to the
current situation, but rather to the unconscious material that has been
activated directly or associatively by the current situation. The feeling
of knowing also has its justification, except for the fact that what allows
the current [situation] to appear known belongs to the unconscious; the
feeling of knowing is displaced away from the activated unconscious
onto what is current. One classifies the following as individual manifes-
tations of fausse reconnaissance:
dj vu, the feeling of having already seen something,
dj entendu, the feeling of having already heard something,
dj prouv, the feeling of having already felt something,
dj racont, the feeling of having already said something.
The last is not infrequently observed in analyses when the patient at a

later time reports something he already wanted to tell earlier but had
kept back out of resistance, with the feeling that he has already said
what he is reporting. In analysis, dj vu, as a rule, has to do with very
important and revealing analytical material, frequently from the castra-
tion complex.
In the case of dj vu in dreams, which is often experienced in images
of landscape, what has been seen with the feeling of knowing is the
mothers genital, in other words, that place where everyone has already
been, before and during birth.
Otto Ptzl (1926) is of the opinion that the situation that is
experienced with the sensation of dj vu contains the fulfilment of
wishes that have emerged in a first situation for which the feeling of
knowing would actually have been appropriate. The dj vu here con-
tains an entelechy, a scene that develops from the unconscious wishful
scene into the currently experienced scene, with its symbolic or dis-
placed fulfilment. In the dj vu experience, consciousness creates for
itself a kind of sense organ for this entelechy.
Paul Federn (1928, p. 415) puts the phenomenon of dj vu in the
context of changes of cathexis at the boundaries of the ego. In his opin-
ion, dj vu comes about when a memory passes the ideational ego-
feeling-boundary [Vorstellungs-Ichgefhlsgrenze] very transiently as
an emerging experience, or [when] a perception [passes] the percep-
tive ego-feeling-boundary [Wahrnehmungs-Ichgefhlsgrenze], at first at
a moment when the boundary is devoid of narcissistic cathexis, and,
immediately thereafter, when it becomes narcissistically cathected.
From this arises, as with double-vision, as it were, the sensation of hav-
ing already been there, of the current experience having already been
experienced (see also ego-feeling [Ichgefhl]).
Fechner, Gustav Theodor (18011887 )

was a physicist and philosopher. A number of his findings can be con-
sidered precursors of psychoanalytic theory. In some of his views about
psychic functions, Freud relies on basic knowledge about mental life,
which Fechner was the first to express. In his work, Elemente der Psy-
chophysik (Elements of Psychophysics) (1860), Fechner endeavoured to
present an exact doctrine of the relations between body and mind.
The most important finding in it is the so-called Fechners law, also
called Fechner-Weber law, which reads: The magnitude of the sensa-
tion is proportional, not to the absolute magnitude of the stimulus, but
to the logarithm of the magnitude of the stimulus when the latter relates
to its value of increment [Schwellenwert], that is that magnitude taken as
a unity according to which the sensation originates and disappears; or,
briefly stated, it is proportional to the logarithm of the fundamental
value of the stimulus. Fechner also made important statements about
the phenomena of dreams; he emphasised especially the altered show-
place of dreams with respect to waking life.
Fechner conceived of psychophysical activity as energetic; he recog-
nised that psychic acts are regulated by the principle of stability (see
constancy principle [Konstanzprinzip]), and, through his way of looking
F 147
at things, he laid the cornerstone for a metapsychology [Metapsychologie]

(see separate entry). The reality of the unconscious was recognised by
him. In his Vorschule der sthetik, (Elements of Aesthetics) (1876), he
makes significant observations about jokes and about aesthetic prob-
lems, especially the principle of aesthetic aid or enhancement, which
reads: From the uncontradicted concurrence of conditions of pleasure
[Lustbedingungen], which achieve little in and of themselves, comes a
larger, often much larger, pleasure-result than is commensurate with the
pleasure-values of the individual conditions in and of themselves, larger
than can be explained as resulting from the sum of the individual effects;
indeed, by means of a concurrence of this kind, a positive pleasure-result
can even be achieved, the threshold of pleasure can be crossed, where
the individual factors are too weak [to bring it about]; only they must,
in comparison with others, allow for an advantage of pleasantness to be
felt. This principle is of fundamental significance for the psychology of
jokes and other aesthetic sources of pleasure (see Hermann, 1925).
Fehlhandlung, vermeintliche (supposed or imagined faulty

action, mistake, or blunder; faux acte manqu )
One designates as a supposed faulty action an instance when one
believes one has made a mistake without it actually being the case.
Even a supposed faulty action is meaningful. A suppressed tendency
is brought about in it, not, to be sure, to the point of motility, but to
the point of becoming conscious. Ferenczi (1915a) is of the opinion that
the access to motility against the disturbing tendency is especially well
secured in the supposed faulty action, so that, much as in a dream, the
impossibility of acting allows access to consciousness of the disturbing
tendency. What is mostly brought to expression in the supposed faulty
action are strongly aggressive impulses.
Fehlidentifizierung, geschlechtliche (faulty sexual identification;

identification sexuellement incorrecte)
Normally, the Oedipus complex is brought to resolution in such a
way that its sensual and aggressive demands are given up; the object-
relations of the Oedipus complex are replaced by identifications with
objects. The prominent, decisive identification, which determines char-
acter and attitude, is, in the process, normally the one with the parent
of the same sex. If the identification with the parent of the opposite
sex becomes prominent, and if it is the one which decisively influences
later relations, we then speak of faulty sexual identification. It expresses
itself especially in a feminine-passive attitude in the male, in an active-
masculine attitude in the female individual. The cause of such faulty
identification in boys is, as a rule, a strong castration anxiety; consider-
able anal disposition supports the possibility of faulty identification.
In girls, it is, first and foremost, a strong masculinity complex [Mnnli-
chkeitskomplex] (see separate entry) that leads to faulty sexual identifica-
tion. In the final analysis, the possibility of faulty identification resides
in congenital bisexuality [Bisexualitt] (see separate entry).
Fehlleistung (parapraxis, error; acte manqu, lapsus)

One designates as parapraxes certain inadequacies of our psychic
accomplishments, such as the occasional forgetting of otherwise well-
known words and names, the forgetting of intentions, slips of the
tongue, misreading, losing and mislaying of things, consciously unin-
tentional, seemingly chance, injury to ones own or anothers person or
of an object, and some errors. What is inherent in a parapraxis is the fact
that it has the character of a momentary and occasional disruption. The
faulty action [verfehlte Leistung] has to have been previously carried out
correctly, or, when the faulty action was undertaken for the first time,
the one carrying it out must have the feeling that, under normal cir-
cumstances, he would have been able to carry it out more correctly. In a
parapraxis, when it is acknowledged at all, there is regularly a tendency
to explain it on the basis of inattentiveness and as a chance happening.
These explanations of parapraxes were the ones that were given
before Freud, also from the scientific perspective, insofar as any atten-
tion was given to parapraxes at all. It was left up to psychoanalysis to
extend psychic determinism [psychischer Determinismus] (see separate
entry) also to the parapraxes, which seem so haphazard and incidental,
and to reveal them as strictly psychologically determined. Parapraxes
have been shown by psychoanalytic investigation to be meaningful
psychic formations.
A parapraxis comes about by means of a suppressed psychical
tendency disrupting the conscious intention whose result would be
the correct action, whereby the action is changed to the faulty action.
The suppressed disrupting tendency can thereby stand in relation to
F 149
the disrupted tendency with respect to to its contents; it then stands in

contradiction to it or is its rectification or complement. Or, however, the
disturbed and disturbing tendencies have nothing directly to do with
one another with respect to their contents; they then often exist in quite
roundabout associative connection to one another. The result of the inter-
ference of the disturbing and the disturbed tendency is either that the dis-
turbing tendency puts itself directly in place of the disturbed, consciously
intended one. In a slip of the tongue, for instance, one says the opposite
of what one wanted to say. [Or,] in other cases, the conscious intention
is altered by the disturbing tendency in such a way that, in the result of
the action, both tendencies are recognisable and play their part: as, for
instance, when a slip of the tongue leads to a mixed word [Mischwort].
The parapraxis is then a compromise between the disturbed and the dis-
turbing tendency. A slip of the tongue, as an example of compromise
formation by parapraxis, is illustrated in the word Vorschwein, which
was produced and put together from the consciously intended statement
that the facts came to light [Tatsachen zum Vorschein gekommen] and the
suppressed tendency to call these facts Schweinereien [Austrian dialect
for pigging messes] (from Meringer & Mayer, Versprechen und Verlesen
(Misspeaking and Misreading) (1895, p. 62), cited by Freud (1901b).
Occasionally the disturbing tendency occasions an entire chain of para-
praxes of various kinds, as, for instance, forgetting an intention, then
[followed by] a parapraxis that prevents carrying out the intention, etc.
One then speaks of combined parapraxis.
The suppression that has taken place of the tendency which comes
out as disturbing in the parapraxis is the indispensable prerequisite for
the parapraxiss coming into being. In the simplest case, the disturbing
tendency is acknowledged without question by the one who commits
the parapraxis; it was already present in his consciousness and was not
suppressed until just before the action that was about to take place. In
other cases, the one who commits the parapraxis admits that the dis-
turbing tendency that has found its expression in the parapraxis had
certainly at one time been present in his consciousness; but he had not
been aware of it for some time. In the latter case, the one who commits
the parapraxis finally vehemently rejects the notion that the tendency
that is recognisable as the disturbing factor in the parapraxis could have
anything to do with him. Only a thorough psychoanalysis permits the
tendency to be recognised as one that was suppressed a long time before,
sometimes in early childhood. A particular overcoming of resistances
that work against the disturbing tendency becoming conscious in the

particular case is required for it to be recognised as being of ones own
psyche.
Paul Federn (1933) points out that the ego is involved in a parapraxis
by making the parapraxis possible through an insufficient or uneven
cathexis of ego-boundaries.
Psychoanalytic recognition of the meaningfulness and the mecha-
nism of parapraxes is significant in a number of respects. The scope
of psychical determinism has been greatly extended by it. Parapraxes
offer an easy and generally accessible glimpse into the play of psychic
forces; ones own parapraxes and the analysis thereof are well suited
to convince one of the existence of unconscious processes and tenden-
cies. In therapeutic analysis, parapraxes are frequently subjected to
intensive interpretation or can be used as confirmations of interpreted
contents.
Fellatio (fellatio; fellation, cot ab ore)

designates the insertion of the male member into the mouth. Fellatio
lies within the range of variation of normal human sexual activity and
should, insofar as it is not engaged in exclusively, not in and of itself
be considered a perversion. Taking the penis into the mouth has its
prototype in taking the mothers breast, that is to say, the nipple, into
the oral cavity. Oral wishes of the neonatal period are, first and fore-
most, activated and involved in it; in fellatio, the mothers breast and
the penis are for the most part psychically equated. But oral-aggressive
wishes against the partners penis can also find expression in fellatio;
taking the penis into the mouth is then a moderated biting-off and
devouring of the penis, as it plays a role in active castration wishes and
in certain impregnation fantasies of children. In persons with hyste-
ria, one frequently finds intensive unconscious fellatio wishes, which
have the above-mentioned contents at their base. These wishes are then
defended against in hysterical vomiting and in the form of psychogenic
ailments.
feminin (feminine; feminin)

means female [weiblich]; the expression is usually applied to feminine
attitudes or postures in men.
F 151
Fetischismus (fetishism; ftichisme)

In fetishism, which is to be reckoned among the perversions, the nor-
mal sexual object is replaced by another object, which as a rule appears
unsuited for achieving the normal sexual aim. This other object can be a
part of the original sexual object, such as the foot or the hair, or it can be
an inanimate object; the latter is, however, usually easily recognisable
as relating to a sexual object, such as laundry, articles of clothing of the
opposite sex, etc.
It already occurred to pre-analytic authors (e.g., Binet) that fetishists
relate the sexually exciting effect of the fetish to an impression of child-
hood; they remember once as a child (usually after the fifth year of life),
suddenly having been aroused by the sight of, perhaps also by touch-
ing, what subsequently becomes the fetish. Naturally, nothing further
can be deduced about the sexual stimulus, which comes directly from
the specific object, from the memory itself. Such a memory of the first
effect of the fetish in childhood is, namely, typically a screen memory
[Deckerinnerung] (see separate entry), which requires analysis if one
wants to find and recognise the true determinants of the exciting effect
from it of the fetish. The result of analysis is that fetishism, which is
much more common in men than in women, is intimately connected
with the castration complex [Kastrationskomplex] (see separate entry).
The fetish has the meaning of a penis, to wit, a penis on the woman.
The high estimation of the fetish is the obverse of the aversion to the
female genital, which lacks a penis; the relation to the fetish serves to
deny and to cancel out the female genitals lack of a penis. The danger
of the loss of ones own penis and the castration anxiety along with
it are exorcised by holding fast to the infantile belief that all human
beings, female included, are equipped with a penis. The significance
of the fetish as a womans penis therefore acts for the fetishist as reas-
surance against castration anxiety. Sometimes, the fetish is also deter-
mined by the last impression before the traumatic observation of the
lack of a penis in the woman, which is then denied in the fetish itself.
Foot, leg, laundry, pubic hair, the latter often transferred to fur, acquire
their so frequent fetishistic significance in this manner. The remaining
objects that serve as a fetish are easily recognisable as penis symbols.
Castration itself is even often represented in the acquisition of the fet-
ish, as in cutting off a pigtail, or when the stipulation that the fetish
is stolen is connected to its fetishistic significance; this castration is
consequently denied by means of the penis significance of the fetish

itself.
Female fetishism is rare and has been little researched. The fetish in
female fetishists seems to have the significance of the fathers penis,
which the fetishist appropriates to herself with aggressive intent. The
castration complex also plays a decisive role here in the origination of
fetishism.
Feuer (fire; feu)

Fire is a symbol for love, amorous desire, sexual arousal, for the sexual
instinct and the sexual in general. It typically occurs as such a symbol
in dreams, but language also uses it in this sense when it speaks of
burning, fiery love; the art of poetry [uses it] when it creatively
forms expressions like eternal fire of bliss, glowing tie of love [ewiger
Wonnebrand, glhendes Liebeband] (Goethe, Faust II).
The flame also signifies the penis. Connected to this significance
is a hypothesis of Freuds about the most important civilising act of
humanity, the taming of fire. A powerful desire must have been opera-
tive in primal man to extinguish fire by the stream of his urine where
he encountered it by accident of nature, a desire that stems from primi-
tive homosexual impulses. The material of folklore has preserved these
connections between urine (water) and fire. Everywhere today, one
still forbids children to play with fire, on the grounds that they will
wet their beds at night, and the like. The guardians of holy fire are, as
a rule, women (vestal virgins), since they are, by virtue of anatomical
conditions, not equipped to extinguish the fire by means of their urine
streams. It was possible for primal man to preserve and to use fire by
taming his desire to extinguish fire pleasurably by means of his urine
stream. Thus, the first great act of civilisation was achieved by the tam-
ing of instinct, just as were all of humanitys other civilising acts.
final (teleological; final)

Teleological is the name we give to a scientific way of looking at things
which asks about the What for?, that is, about the practical purpose-
ful aim [Zweckziel] of a process. Such an enquiry is indispensable in
the investigation of human attitudes; the overwhelming number of con-
scious psychic acts are chiefly steered by the purposeful aims of the ego.
F 153
With abnormal psychic formations, as with neurotic symptoms, such

an inquiry about the purposeful aims of symptoms is also permissible
when it comes to the ego. In the process, it turns out that the neurotic
symptom can be put secondarily in the service of the intentions and
purposive strivings of the ego; that, in other words, the ego, with the
aid of already formed symptoms, creates something like a pension or
relief and care for itself in the family, torments its acquaintances with its
being ill, makes them dependent on it, and the like (see gain, secondary
[Krankheitsgewinn, sekundr]).
Alfred Adlers individual psychology, in a biased way, considers such
gain for the ego from neurotic illness to be the exclusive cause of the for-
mation of neurotic symptoms. Its way of looking at neurotic symptoms
is thus purely teleological. In contrast, psychoanalysis also makes use
of causal-genetic points of view in investigating psychic formations.
It enquires more deeply into the Where from? of the symptom and
uncovers, alongside the teleological function of the symptom, other and
more important reasons for its origination in the current reality, which
are connected to the development of instinct, the unconscious, infantile
wishes [and the] defense against them, to the formation of moral pow-
ers, of the super-ego, among others (see also symptom).
Fixierung (fixation); fixation)

The concept of fixation is especially applicable in the psychoanalytic
theory of instincts. It designates the especially heartfelt and difficult to
resolve connection of a component instinct-striving [Partialtriebstrebung]
to impressions from early childhood and to the objects given in these
impressions. In such fixation, the instinct holds fast to infantile forms
of gratification and to objects of childhood. The fixation puts an end to
the motility of the instinct; that is, it offsets the plasticity [Plastizitt] (see
separate entry) of the instinct and impedes its further development. The
component instinct or the entire libido is placed at a standstill by means
of the fixation. When the ego tolerates the fixation, declares itself to be
in agreement with it, a perversion develops from the fixation by virtue
of the fixated sexual instinct retaining infantile forms and aims of grati-
fication, even in later periods of development into adulthood. When
the ego raises objections to this, because the infantile aims and objects
are forbidden to it and despised by it, the fixated instinct is repressed
and can find its satisfaction only in a compromise with the defending
agencies and, by way of substitution, in the neurotic symptom. Through

repression, the fixation of the instinct to the representative of satisfac-
tion [Befriedigungsreprsentanz] becomes particularly intense.
Mostly, only portions of instincts remain fixated, while the main
body of the libido completes the ongoing development. One speaks
of a storehouse of libido [Libidodepot] being left behind, which remains
tied by fixation to infantile forms and early objects. When the main por-
tion of the libido, as a result of renunciations of satisfaction in the real
external world, is prepared to give ground on the way to completed
development, the fixation works like a siren call [Lockruf] to aspire
anew to the old aims and objects of pleasure that were once enjoyed.
The fixation then determines the place to which a regression [Regres-
sion] (see separate entry) of libido may make its way. The regression
then creates the conditions for neurotic symptom-formation described
above.
The quantity of the fixated storehouse of libido is of great signifi-
cance; for, the bigger the portion of libido that is kept back, the easier
it is for the leftover libido to creep back to it. The site of fixation on
the developmental line (fixation-place [Fixierungsstelle], fixation-point
[Fixierungspunkt]) is decisive for the form of neurosis. Thus, fixation to
the infantile objects of the phallic stage disposes to hysteria, fixation at
the anal-sadistic stage [disposes to] obsessional neurosis, fixation at the
cannibalistic stage to melancholia, fixation at the narcissistic stage to
paranoia and schizophrenia. The form of neurosis thereby depends on
the site of fixation.
The fixation of instinct at a particular site of infantile sexual devel-
opment is caused by two factors, which operate cooperatively in the
manner of a complemental series [Ergnzungsreihe] (see separate entry).
The one factor is constitutional, therefore biologically determined by
hereditary factors; the second is represented by external experiences, by
premature seduction to specific instinctual acts, chance stimulations of
an intensive kind on specific erotogenic zones, perhaps brought about
by other persons, and the like. Fixation belongs to the most important
dispositional factors for formation of neurosis; it is decisive for the
choice of neurosis [Neurosenwahl] (see separate entry).
The concept of fixation has also been adopted by psychoanalytic ego-
psychology. Thus, the adherence of the ego to infantile forms of defence,
the adherence to early attempts at mastery of the external world or of
instinct, in short, every adherence to infantile attempts at resolving the
F 155
tasks of the ego is termed fixation to the respective infantile way of

mastering the tasks.
Fixierungspunkt
Fixierungsstelle
See fixation.
Flatus (flatus; vent, flatuosit anale)

in Latin means escaping intestinal gas. Flatulence is a state according to
which distensions cause frequent release of intestinal gas. Much impor-
tant psychological significance is ascribed to flatus and its production
with respect to the erogeneity of the anal zone in childhood (see anal
erotism [Analerotik]). Considered and experienced as a sublime form
of anal excrements, flatus appears to the child and to the primitive
to be possessed of all the capabilities and psychological qualities that
they acquire in the anal-sadistic stage. Flatus has the ability to beget. In
infantile sexual theories, procreation is frequently depicted as the father
blowing intestinal gases into the mother. The meaning of breath soul
[Hauchseele] ( ) [pneuma] originates from this. Flatus and thoughts
are equated in the unconscious later on (Jones, 1914).
The production of flatus can also take on the meaning of sadistic-
aggressive acts against objects. The fart of derision [Hohnfurz], which
is directed at another with hostile and disdainful intention, is a later
manifestation of this aggressive significance.
The anal-erotic origins of music, while certainly not the only ones,
have connections to the noises of the intestine and flatus (Pfeifer,
1923).
fliegen
see flying dream [Flugtraum].
Flucht (flight; fuite)

Flight is a biologically given, reflex-driven form of reaction to the
influence of unpleasure from the external world, already present in
primitive life forms. The biological purposefulness of the reaction
of flight is evidenced by the fact that the fleeing individual removes

himself from the realm of the unpleasurable influence. Flight can be
conceived of as the most primitive alloplastic [alloplastisch] (see separate
entry) reaction. It certainly does not change the external world in order
to evade the influence of unpleasure but rather [it changes] ones place
in it. The individual himself remains unchanged in the process, in con-
trast to [what occurs in] autoplastic reactions.
The reaction of flight is also taken over into the psychic sphere, and
an attempt is made with respect to it to make use of stimuli whose origin
from ones own psychophysical organism at first makes such attempts
appear nonsensical, as, for instance, with regard to the instinctual stim-
uli that continually stream in and from whose inexhaustible source, the
organic events in ones own body, no real escape is possible. The inabil-
ity, at the most primitive level of psychic development, to distinguish
between inner and outer world makes it possible to comprehend the
earliest attempts to master internal stimuli. The ineffectiveness of the
attempt to evade internal stimuli by means of flight provides occasion,
prematurely and fundamentally, for the differentiation between inner
and outer world.
The division of the psychic apparatus into various agencies or
provinces in the course of development, however, makes such flight-
reactions to instinctual stimuli all the more meaningful. The with-
drawal of cathexis with respect to an unpleasurable idea, as it occurs in
repression and whereby the psychic process on which the idea is based
becomes unconscious, is essentially comparable to a flight. The mecha-
nism of denial [Verleugnung] of unpleasurable facts and occurrences can
be conceived of as a flight reaction. Thus, a series of defensive processes
represent simple flight reactions. The flight reaction, however, also
becomes meaningful again, above all in instances where it succeeds in
transferring an internal instinctual danger into the external world; as,
for instance, in the substitutive representations of phobia, where other
objects assume the function and meaning of internal instinctual dan-
gers. The object of the external world that has become the phobic object
has then fled, and the internal instinctual danger has been temporarily
banished, to be sure, under extensive restriction of the ego. Flight from
them also occasionally becomes operative and meaningful in paranoia,
by means of projection onto external objects.
Flight into illness [Flucht in die Krankheit] (fuite dans la maladie)
is a term coined by Freud that already became common property in
F 157
medicine very early on. It designates an economic factor in the formation

of neurosis, namely the fact that the neurotic regularly succumbs to
neurosis as the economically most comfortable solution to a conflict.
Since this conflict is also often noticeably an external one, this contribut-
ing factor to the formation of neurosis was made readily accessible to a
general understanding relatively early.
Flugtraum (flying dream; rve de vol)

The dream of flying is a typical dream [Traum] (see separate entry). The
sensation of flying in the dream often begins with the feeling of being
lifted up with great lightness; the flying in the dream involves the sen-
sation of complete bodily weightlessness, connected with the feeling
of spiritual freedom and of being unencumbered. Paul Federn (1914)
demonstrates the inner relation of the flying dream to the labyrinth [of
the inner ear]. He was also the first to show that flying dreams are erec-
tion dreams. Their content symbolises erection, especially the ascent,
perceived as enigmatic, of the penis against gravity. The sensation of
flying in the dream mostly goes along with the strong feeling of being
capable and of mastery, which likewise comes from sexual sources and
is the expression of strong sexual pride. When the flying dream ends
in a sliding downwards or falling, it symbolises the abatement of the
erection, or impotence.
Folie
is the French word for madness or insanity. The expression is also
applied to neurotic manifestations; thus, folie du doute means patho-
logical doubt about ones own accomplishments, folie de speculation
pathological rumination, etc.
Folklore (folklore; folklore)

is the science of what has been passed down by popular tradition. In
concerns itself with the customs, anecdotes, obscenities, superstitions,
etc. of a people. In all these popular expressions one finds motifs,
mechanisms, and modes of presentation that generally belong to the
unconscious and otherwise only appear in dreams, fantasies, and
neurotic symptoms. Folklore therefore delivers richly confirmatory
material for analytic results, especially with regard to the ubiquitous

effect of the sexual impulses and the great complexes (Oedipus com-
plex, castration complex). The use of symbolism is also especially
frequent and evident in folkloric material. Folklore is therefore fre-
quently tapped for enlarging and working out, as well as confirming,
analytic discoveries.
forcierte Phantasien (forced phantasies; fantasme provoqu )

S. Ferenczi also includes in the armamentarium of the active tech-
nique [aktive Technik] (see separate entry) the forcing of the produc-
tion of fantasies in the analytic hour by the doctor. He used the method
with patients who were poor in fantasy and affect, with whom the most
impressive fantasies seemed to pass by without a trace as a result of
the egos defences. His technique of stimulating forced fantasies, as
he calls them, consists in urging the patient to retrieve the reactions of
feeling that are commensurate with the experience, perhaps to freely
invent such reactions in his fantasy. According to Ferenczi, the patient
succeeds, at first haltingly, and with all kinds of objections, to paint
out for himself the affective situation that exists in speech [die in Rede
stehende Affektsituation]. At the urging of the analyst he becomes more
courageous, the made-up fantasised experiences become more colour-
ful, livelier, more impressive, until it finally happens that the fantasy
gets through with the patient and he produces a genuine affective expe-
rience under anxiety or with anger or with sexual arousal. Since this
affective experience is again later cancelled out [entwertet], it is neces-
sary to provoke the forced fantasising in several consecutive analytic
hours. Ferenczi forced such fantasies especially when they had transfer-
ence, infantile memories, and onanism as their object.
According to Ferenczi (1924b), the value of forced fantasies at first
lies in the fact that they show the patient that he is capable of such
psychic productions and affective experiences in the first place; fur-
ther, they give him the wherewithal for deeper investigation of what is
unconscious and repressed.
Forced fantasies are used in classical procedure of psychoanalytic
technique only rarely and to a limited extent. The attention that the
therapeutic efforts of psychoanalysis increasingly devote to the ego
and its defensive strivings necessitates a procedure that brings id-
contents [Es-Inhalte] to the surface in a forceful manner; the uncover-
ing of id-contents to which the repressed affects belong is, rather, made
F 159
possible, above all, by dismantling the resistances and the defences

against affective experiences by means of analytic influence on the
patients ego.
Forschung, sexuelle (sexual investigation; investigation

sexuelle)
Forschungstrieb (investigatory instinct, instinct of curiosity;

pulsion investigative, instinct dinvestigation)
See instinct to know [Witrieb].
Fortpflanzung (reproduction; procration, reproduction)

The close connection between reproduction and sexuality was an axiom
for science before Freud. Since it claimed that sexual impulses only appear
with the onset of sexual maturity, that is, only in puberty, and since in so
doing it denied infantile sexuality, serious objections to this connection
were hardly ever articulated. The uncovering of infantile sexuality by
Freud, however, permits the alignment of reproduction and sexuality to
appear much looser. The perversions, which must generally be consid-
ered enduring components of infantile sexuality, are also frequently far
removed from the aim of reproduction, although their sexual character
is indubitable. In the study of extragenital sexual expressions, compara-
tive history of development reveals connections with the reproductive
zones and functions of phylogenetic ancestral lines, such as connections
of oral sexuality with the sexual activity of the gastraea, of anal sexual-
ity with the cloacal organisation of reptiles, among others. But infantile
sexuality is far removed from direct reproductive aims; its striving is in
line with pleasure-seeking. On the other hand, maximal experience of
pleasure (see end-pleasure [Endlust]) and reproductive activity are, to
be sure, reunited in the sexual act of adults.
Psychoanalysis also demonstrates that reproductive activity has an
indisputable sexual character beyond the sexual act itself and is ful-
filled by satisfactions of the sexual instinct; thus, gravidity, birth, and
incubation are experiences and activities that are part and parcel of the
sexuality of a woman.
Reproduction and sexuality should thus be associated with one
another in various ways; sexuality is, however, not the consequence
of a reproductive instinct, as it was viewed before Freud, but rather
reproduction itself is an expression of the life-building and life-preserving

tendencies of the primal instinct, libido (see separate entry).
freie Assoziation
freier Einfall
see association [Einfall].
Fretrieb (impulse to devour; pulsion de voracit, ou voracit

pulsionnele)
Psychoanalysis does not distinguish an actual instinct to devour.
It recognises a nutritional instinct [Ernhrungstrieb] (see separate
entry), which it considers to be a main representative of the ego-
instincts [Ich-Triebe] (see separate entry) and whose expression is
hunger. The pleasure in devouring, as it is distinguished in the can-
nibalistic act of primitives and expressed in fairy tales (e.g., Little
Red Riding Hood), in legends (e.g., Chronos) and in folklore (as
in Kindli-Fresser, [a statue of an ogre devouring children in Berne,
Switzerland]), is based on oral instinctual processes that are essentially
of a libidinal nature. The most important sexual activity on the canni-
balistic level of organisation of the libido is taking in something orally
in the form of pleasurable putting-into-the-mouth, chewing up, and
devouring. Instinctually gluttonous devouring, as it is even observed
in adults above and beyond the cannibalistic [kannibalistisch] (see
separate entry) phase of libido development, is always determined by
such oral-libidinal processes. In the impulse to devour, libidinal-
aggressive pleasurable activities of the mouth zone are bound together
with expressions of the nutritional instinct.
Frigiditt (frigidity; frigidit )

One designates as frigidity the inability, very frequent in women,
to achieve a vaginal orgasm. Frigidity can be connected to vaginal
anaesthesia [Ansthesie] (see separate entry), or, the vagina is quite
capable of arousal and of sensing pleasure, only the orgasm cannot
be achieved by stimulation of the vaginal mucous membrane. Very
often, in this instance, the capability of intense arousal in the clitoris
F 161
and the possibility of achieving orgasm by stimulating the clitoris

are present. Frigidity is an inhibitory neurosis [Hemmungsneurose].
The deeper causes of the inhibition of vaginal sexuality are manifold
and result from the complex sexual development of women, which
provides the occasion for disturbances, not only through the neces-
sary change of object, but also through the transition of the leading
zone [Leitzone] from the clitoris to the vagina (see also femininity
[Weiblichkeit]). The masculinity complex [Mnnlichkeitskomplex] (see
separate entry) should first and foremost be considered the cause of
frigidity. What comes into further consideration as a cause of frigid-
ity is a strong masochistic fixation and the fear of the brutality of the
act that results from it. A constitutionally determined strengthening of
clitoral sexuality favours the frigidity of women. Frigidity is generally
curable by means of psychoanalysis.
Frhanalyse (early analysis; npiopsychanalyse, ou psychanalyse

des tout petits)
One designates as early analysis carrying out an analysis on very small
children, that is, between the ages of two and four. With older children
one speaks of child analysis. Early analysis has to take into account the
incomplete ego-development of the child at such an early age, his insuf-
ficient capability to understand and communicate through language,
the deeper understanding of symbols, the intimate relation to the envi-
ronment, the lack of a consolidated superego, and the special forms of
instinctual defence at such an early age, and it has to modify its tech-
nique accordingly.
Frhreife, sexuelle (sexual precocity; prcocit sexuelle)

The child is born as a sexual being. He or she exhibits manifestations
of sexuality from the first phase of life. When one speaks of sexual pre-
cocity in a child, what is meant thereby is a particularly early appear-
ance of genital sexuality and its manifestations; that is, perhaps, very
early interest in the sexual activities of adults, early onset of genital
masturbation, and the like. Such precocity can be constitutionally
determined; but genital sexuality can also be prematurely aroused
and activated by seductions that take place early. Sexual (genital) pre-
cocity is significant for later psychic development because the childs
early ego is in many ways not adapted to the strong rush of genital
stimulations and has to protect itself against them by means of those
defensive measures which easily harbour the possibility for later for-
mation of neurosis, especially through repression [Verdrngung] (see
separate entry). Sexual precocity, therefore, acts as a dispositional fac-
tor for the formation of neurosis.
Sexual precocity in children can appear by means of growths on the
pineal gland and the adrenal glands, such that boys produce semen at
the age of three to six and girls menstruate at the same age. In the proc-
ess, psychosexual cravings can be just the way they are with adults.
These rare occurrences of real sexual precocity are determined by inner
secretion of the growths on the above-mentioned glands.
frustran (unconsummated; frustr )

means unsuccessful or futile. One designates as unconsummated stimu-
lations those which result in no diminution of tension that is relieved by
means of orgasm. Unconsummated stimulations are the most frequent
cause of anxiety neurosis [Angstneurose] (see separate entry).
Funktion, Prinzip der mehrfachen (principle of multiple

function; princip de la fonction multiple)
The principle of multiple function, formulated by Robert Waelder (1936),
states that, on principle, no solution of a task in mental life is possible
that is not structured in such a way as to form, simultaneously, in one
way or another, more or less adequately and successfully, an attempt at
solving other tasks. The result of this is that every psychic act must be
viewed as a compromise-laden attempt at solution with regard to those
tasks. Waelder enumerates eight of those tasks, that is to say, groups
of tasks, which the ego strives to fulfil. It has to attempt solutions with
regard to those tasks which reality, the id, the superego, and the rep-
etition compulsion pose for him. But by itself it poses four additional
tasks with respect to the above-named task-setters by endeavouring to
overcome them by integrating them in living assimilation [in lebendiger
Assimilation] into its own organisation. The result of this is that every
psychic act has multiple significance, corresponding to the multifac-
eted attempt at a solution that it represents (see also over-determination
[berdeterminierung]).
F 163
funktionales Phnomen (functional phenomenon; phnomne

fonctionnel)
The functional phenomenon belongs to the autosymbolic [autosymbolisch]
(see separate entry) phenomena, which Herbert Silberer (1909) first
described. It consists in the fact that, in the transition from waking
to sleeping, the subjective state or the accomplishment of conscious-
ness or bodily states are represented in an emerging image. Examples
according to Herbert Silberer include: I am thinking about something
or other, but, by letting myself get sidetracked in my thoughts, I stray
from my actual topic. Now, when I want to get back, the autosymbolic
phenomenon sets in: I am climbing around in the middle of mountains.
The mountains that are close to me obscure my view of the ones further
away, from which I came and to which I would like to return.
The functional phenomenon is the expression of an activity of a self-
observing agency, of the one which also expresses itself as conscience.
funktionell (functional; fonctionell )

One designates as functional symptoms those disturbances of the
normal achievement of organs which are not indicated by an anatomical
finding but are caused by psychic influences. In general, the expression
functional has been replaced by psychogenic in the analytic literature.
Furcht (fear; crainte, peur)

Freud attempts to separate fear and anxiety. In his opinion, fear desig-
nates the reaction to a real external danger, whereas anxiety expresses
the reaction to an internal danger originating from the instincts.
Accordingly, fear is always the reaction to a real danger. According to
this, fear and realistic anxiety are identical (see also anxiety [Angst]).
Fu (foot; pied )
The foot is a frequent symbol for the penis. If the foot is elevated to
the exclusive sexual object in certain forms of fetishism, it regularly
signifies the missing penis of the woman.
G
Gebrde (gestures, magic[al]; geste magique)

The magical gesture is a gesture [Geste] that is made with the supersti-
tious intention, in the nature of a wish-fulfilment, of influencing events
in the external world. The magical gesture stems from an early period
of ego-development in which the longing for what is wished-for is indi-
cated by anticipating the innervations in the situation of fulfilment (e.g.,
sucking movements in the desire to be nursed, stretching-out the hand
towards objects) and is thereupon satisfied by the environment. Some
neurotic symptoms or perverse acts are understandable as such magi-
cal gestures; they can therefore be comprehended as regressions to this
early stage of magical-hallucinatory omnipotence (Ferenczi, 1915b,
p. 222). Thus, for instance, the exhibitionist, in baring his member in
front of women, wants to show in a magical gesture what he also pre-
sumes in them and expects to see. Furthermore, magical gestures play
a major role in superstition, such as countering a dirty look by sticking
out two fingers, preventing misfortune by knocking on wood, and the
like. Such apotropaic (warding-off) magical gestures are in part rooted
in an identification with the attacking object, by which the danger of the
164
G 165
attack is supposed to be obviated; in this way, movements of the object

are anticipated in the magical gestures.
Many actions and stereotypes of psychotics can be understood in
terms of magical gestures.
Geburt (birth; naissance)

Nothing can be learned directly about the psychological effects of birth
on the child; one can, however, conclude from numerous indications
that birth is experienced by the child as an enormous disturbance of its
psychophysical equilibrium. The effect of enormous mechanical force
from the pressure of birth [Geburtspresse], the mechanical demands, pos-
sible lesions during the period of ejection, the occasional interruption
of inner respiration through the compression of blood vessels of the
placenta during labour, finally, the currents of stimulation to which the
newborn is subjected, the light, the temperature of the external world,
and other unaccustomed skin irritants, all this breaking in around an
organisation that was not subject to stimuli, must at least be experi-
enced as the dull feeling of an unprecedented disturbance. This distur-
bance may be conceived of as a repetition of the catastrophes, which
in primeval times, in the form of periods of drying, probably forced
organic life out of its watery existence onto dry land and had to be met
with by adaptation to the new medium.
The caring environment of the newborn instinctively endeavours,
after initial necessary cleansing, to restore the intrauterine situation, at
least by way of substitution; it bundles up the child warmly, keeps it free
of stimuli, and lets it sleep. There also remains a strong inclination in the
lifespan of human beings to reverse birth and to restore the intrauterine
condition. Sleep [Schlaf] (see separate entry), which brings us back to the
foetal situation for a third of our lifespan, the fantasies of the maternal
womb of all humanity, numerous symptoms and fantasies of neurotics,
bear witness to this inclination, which Ferenczi designates as thalassal
regressive trend (Ferenczi, 1924a, p. 52). Death is also frequently repre-
sented as return to the maternal womb, as is demonstrated in the corpo-
real return to the lap of mother earth, especially in the prehistoric grave
[Hockergrab], into which the corpse is placed in the foetal position.
Birth is symbolically represented in dreams, myths, and fairy tales
in association with water (pulling out of the water, throwing into the
water, and similar representations for giving birth). In this, as also in the
nannys fairy tale about the childrens lake, a dark presentiment about
a watery existence in the maternal womb probably plays a role. Passing
through narrow openings is also symbolic for being born.
According to a theory of Freuds, the most important residue of birth
is the affect of anxiety [Angst] (see separate entry). In its essential fea-
tures it represents a repetition of the birth trauma. The name anxiety
is already connected to the situation of the embryo during birth in
the Latin angustiae = narrowness in the feeling of being oppressed, of
constriction, of the pressing-paralysing. The shortness of breath, rapid
heartbeat, heightened intestinal function in the affect of anxiety are
reproduced from the state of birth. Therein, the repetition of the birth-
traumatic impression occurs in the affect of anxiety, either from the
fact that great incursions of stimuli likewise cause an economic distur-
bance, as would be caused by birth (actual anxiety [Aktualangst]), or,
conversely, the birth-traumatic impressions are repeated in the affect of
anxiety as a warning of the danger of such a disturbance (signal anxiety
[Signalangst]). In the process, the connection between birth and anxiety
has already been formally established, so that it also exists [in situa-
tions] where the child has partially been spared the experience of birth
itself through caesarian section of the mother.
The intimate relationship between the affect of anxiety, especially
important in the neurotic symptom, and the trauma of birth caused
Otto Rank to construct the theory that the neurotic symptom is essen-
tially a reproduction of the trauma of birth; in his opinion, an attempt
is made to overcome the trauma of birth after the fact [nachtrglich].
Neurotic anxiety, especially, can be conceived of as deferred abreaction
of the birth trauma. Rank (1924) modified his analytic technique accord-
ing to his theory of the trauma of birth by also conceiving of analytic
treatment as rebirth and the final overcoming of the birth trauma. In
Inhibitions, Symptoms and Anxiety (1926d), Freud rejected Ranks theory
as being insufficiently founded: it contributes nothing certain to the
solution of the problem of neurosis.
Birth is also of truly great significance for the one who gives birth.
Aside from the psychic reactions to carrying the child, the act of giving
birth itself can certainly take place with erotogenic-masochistic experi-
ences of pleasure; in fact, Helene Deutsch (1925) is even of the opinion
that it is the high-point of masochistic gratification, an orgy of maso-
chistic instinctual tendencies, a continuation and consummation of the
G 167
sexual act, which for the woman, is inaugurated in coitus, [but it is]
only completed in the act of giving birth.
The process of birth is of all-consuming interest for childhood sexual
investigation. The question about where the child comes from is at the
centre of the complex of questioning that preoccupies children between
the third and fifth year of life. To the extent that children are not enlight-
ened, they form theories about the manner of birth. Corresponding to
the strong anal sexual component in this period and in consequence
of his deficient anatomical knowledge of the female genital, especially
on account of his ignorance of the birth canal (vagina), the child can
conceive of birth from the womans belly as nothing other than the
emptying of its own excrements through the intestines and anus. Psy-
choanalysis speaks of a cloacal theory of birth, and every child develops
this theory during a certain time period. This theory is later replaced
by others, such as by the idea that the child emerges from the mothers
open navel, or out of the region between the breasts; the mothers belly
is frequently imagined as being cut open, so that the child leaves the
mothers body through the wound, like Little Red Riding Hood or the
Geislein [=goat, from the fairy tale The Wolf and the Seven Goats]
leaves the body of the wolf. The true state of affairs is learned relatively
late, usually not before puberty.
Geburtstrauma (birth-trauma; traumatisme de la naissance)

See birth [Geburt].
Gedchtnis (memory; mmoire)

Under memory, one understands the ability to reproduce early expe-
riences. Remembering [Erinnern] is the most important type of such
reproduction; we imagine that it comes about through current cathe-
xis of the permanent traces of the experiences, whereby this cathexis is
perceived by consciousness (see memory [Erinnerung]). Almost without
exception, psychology before Freud considered reproduction through
remembering [to be] the only one possible. Psychoanalysis, however,
was able to demonstrate that there are other kinds of reproduction of
experiences, such as, especially, by repeating [Wiederholen]. Experiences
that, when kept back by expenditures of repression, are not accessible to
memory can demonstrate their being preserved in the psychic [realm]
and their possibility of being currently cathected by the fact that they
are repeated in experience, either in affective reactions or by means
of the active restoration of earlier constellations or earlier relations of
feeling [Gefhlsbeziehungen] and the like. In such types of reproduction,
the original experience is no longer accessible, at least [not] in impor-
tant affective portions of conscious memory. The field of memory is
extended very significantly through recognition of the reproduction of
experiences by repeating and acting out [agieren] (see separate entry).
Psychoanalysis speaks of unconscious memory with regard to this type
of reproduction without conscious remembering. If the engrams of
experience [Erlebnisengramme] that are kept back from conscious mem-
ory by resistances, which express themselves by repetition, are brought
to conscious memory by means of psychoanalytic procedure, then they
lose the capability of [exercising] other types of reproduction. The effect
of psychoanalytic therapy is, in part, based on this.
Gedchtnislcke (gaps in memory; lacune de la mmoire)

See amnesia.
Gedchtnisspur (memory trace; trace mnmique ou mmorielle)

See memory trace [Erinnerungsspur].
Geflligkeitstrume (dreams of compliance [with the supposed

wish of the analyst]; rves de complaisance)
are dreams that come about during psychoanalytic treatment in which
the patient, as a favour to the analyst, presents material which, in his
opinion, the analyst expects from him. Dreams of compliance are, on
the one hand, a sign of the positive attitude towards the analyst; on
the other hand, however, they are also frequently a sign of resistance to
spontaneously bringing up new material from the unconscious. When
the analyst recognises dreams of compliance as such, he at first refrains
from interpreting these dreams and examines the patients motives in
showing himself so compliant with respect to the analyst. After the
resistances are uncovered and removed, finding the latent content of
dreams of compliance is not infrequently successful; this latent content
often contradicts the manifest [content].
G 169
Gefressenwerden (being devoured; tre dvor)

With the breakthrough of teeth at the oral stage of development of the
libido, the libidinal instinctual aim of orally incorporating the love-
object by devouring it comes to the fore (see cannibalistic organisa-
tional stage of the libido [kannibalistsiche Organisationsstufe der Libido]).
Corresponding to the establishment of the pregenital instincts in pairs
of opposites, the passive counterpart to them, being devoured, is also
present as a similarly libidinally toned representation. The idea of
being devoured occurs as a fear of punishment and by turning against
ones own person, especially in instances where strong oral-aggressive
wishes, mostly directed at the mother, are inhibited or forbidden.
The idea of being devoured, however, usually extends quite consid-
erably beyond the oral phase of libido as a pleasure- or anxiety-laden
fantasy. The playful devouring that goes on with adults and children in
tender moments is also strongly toned with pleasure for the children
later on. But being devoured very frequently takes on the character of
an anxious representation. The objects of this anxiety are usually wild
animals or giants. This representation of anxiety plays a significant role
in the neuroses of children. The analysis of this childish anxiety has
also shown that the idea of being devoured is a regressively debased
expression of a passive-libidinal striving, belonging to the genital phase
of libido, where being devoured frequently stands for being subjected
to coitus [Koitiertwerden]. The animal or the giant, where the threat of
being devoured originates, is usually easily recognisable as a substitu-
tive figure of the father. A passive sexual wish of a genital nature is
then defended against in the fear of being devoured. The fear of being
devoured by the mother is based on the childish idea that, during preg-
nancy, the child, along with the contents of the stomach, gets into the
womb by being devoured. In this way the mother becomes a devourer
of humans.
Being devoured can also be a regressive expression for being cas-
trated. According to Otto Fenichel, it is frequently based, when the
devouring object is female, on the idea of an intrauterine castration,
that is, the idea of being eaten up by an evil mother figure (witch),
in order then to be castrated in the mothers body, whereupon one is
reborn as a girl (Fenichel, 1928).
Being devoured is also a motif that frequently appears in myths as
well as in fairy tales (see Kronos, Little Red Riding Hood).
Gefhl (feeling; sentiment)

The metapsychological consideration of the life of feeling [Gefhlsleben],
as psychoanalysis views it, starts with ascertaining the economic sig-
nificance and experiential locations [Erlebnissttte] of feelings. Feel-
ings are most intimately connected to instinctual wishes. Feelings are
essentially an expression of instinctual wishes, or an expression of their
fulfilment; they can frequently be considered indicators of the various
instinctual tensions. Knowledge of their instinctual structure is there-
fore indispensable for a precise investigation of the portions and reac-
tions of a person that are governed by feeling. The degree of pleasure
and unpleasure that is sensed in feeling is of fundamental significance
for the influence of a feeling-impulse on psychic processes. Of course,
the pleasure-unpleasure series [Lust-Unlustreihe] is only a very rough
scale for classifying feelings; what is decisive, along with it, for the psy-
chological evaluation and effect of a feeling is, especially, the amount of
tension in the feeling-state.
Psychoanalysis views feelings just as [it does] affects [Affekte]
(see separate entry), from which they are frequently only quantita-
tively distinguished, especially as processes of discharge. What are
of essential importance for this discharge, which entails an unbur-
dening of energy of the psychic apparatus, are the accompanying
bodily manifestations of feelings, which proceed primarily from
the realm of the vaso-vegitative system. To be sure, in the psycho-
analytic literature one frequently speaks about unconscious feelings
such as unconscious pain over a lost object, unconscious joy over the
return of a loved object, unconscious anger about something, and
the like. These, not quite correctly termed unconscious feelings,
are emotional reactions that do not reach development because they
are prevented by repression from being sensed and experienced in
consciousness. One infers them from the knowledge of the occasion
for such reactions of feeling and from indications that show that
such a reaction was certainly initiated, but not developed. There fre-
quently appears in their place a different substitutive affect, such
as a depression or anxiety in place of a feeling of rage, or a sym-
bolic action, which has to be interpreted as a motor substitute for
the feeling-impulse that did not occur. Such unconscious feelings
become manifest as conscious experiences of feeling by removing the
resistances of repression and should actually receive the designation
G 171
feelings only then, since conscious experience in the ego essentially

belongs to feeling.
Franz Alexander (1935) speaks of a logic of emotions; he designates
as emotional syllogisms [Gefhlssyllogismen] the indirectly intelligible
deductions about emotional connections that proceed from accumu-
lated experiences of the feeling-reactions of our own inner life. This
logic of emotions is older, deeper than rational logic, but, above all, it
prevails in the unconscious. It is possible for us to reconstruct uncon-
scious emotional linkages on the basis of the logic of emotions; the
understanding of what is strange to the mind [fremdseelisch], especially
in psychoanalysis, rests on this.
Gefhlsambivalenz (ambivalence of feeling; ambivalence affektiv)

See ambivalence [Ambivalenz].
Gegenbesetzung (anticathexis, counter-charge [of energy];

contre-investissement)
The repressed, by virtue of the instinctual energy with which it is cathe-
cted, seeks to break into the ego, in order to achieve discharge by way of
the ego, which rules the paths of discharge. We designate those quanti-
ties of energy which impede the repressed in this breaking into the ego
and keep it away from the system Pcs. and, in turn, Cs., as anticathexis.
Anticathexis entails a permanent expenditure of psychic energy, since
the repressed storms against the ego just as permanently. Anticathexis
proceeds from the unconscious portions of the ego. Anticathexes can
also be set up against perceptions and in opposition to the ego.
The forms of anticathexes vary according to the form of neurosis. In
hysteria, anticathexis manifests itself in the form of special watchfulness,
which, mostly by means of restrictions on the ego [Icheinschrnkungen],
avoids situations in which perceptions that stand in associative con-
nection with the repressed instinct could be made and which arouse
it, or [avoids them] by such perceptions being withdrawn from cathe-
xis when they surface. Certain reaction-formations [Reaktionsbildungen]
(see separate entry) that remain restricted to special object-relations are
also the result of anticathexis in hysteria, such as an excess of tender-
ness towards a particular, unconsciously hated, object, which is uncon-
sciously wished to be done away with, etc.
In anxiety hysteria (phobia), the anticathexis leads to substitutive

formation [Ersatzbildung] (see separate entry). Substitutive formation is
associatively linked to the rejected instinctual representative and insures
against the emergence of the repressed representation in conscious-
ness. In the ensuing process, however, the substitutive representation
that originally operates as anticathexis itself acquires the significance
and, along with it, the dangerousness of the original instinctual rep-
resentative. Then the entire associative surroundings of the substitu-
tive representation are anticathected with particular intensity, so that
a high sensitivity against its stimulation comes about. Every approach
of the substitutive representation is signalled by this great excitability
and subsequently avoided by means of flight. Thus, in typical phobias
of children, the anxiety about an animal develops as a substitute for
an ambivalently cathected object, usually for the father or mother, and
reacted to by flight at the mere approach of the animal.
In obsessional neurosis, anticathexis is most meaningful, because it
manifests itself in the form of permanent changes of the ego, namely
in characterological reaction-formations. The attitude taken against the
instinctual tendency that is to be repressed [der zu verdrngenden Trie-
brichtung] is strengthened and brought to expression as a permanent
bearing [Dauerhaltung], not only with respect to specific objects, but
generally (e.g., sympathy as a reaction-formation to sadism, cleanliness
against anality).
With removal of repression, anticathexis expresses itself as
resistance.
Gegensatz (antithesis, the opposite; contraire, antithse)

Whereas in conscious logical thinking opposites exclude one another,
in the unconscious there exists the remarkable fact that, in it, something
and its opposite can exist without resulting in a mutual removal. Indeed,
in the manifestations of the unconscious, in dreams, in parapraxes, in
neurotic symptoms, opposites are frequently united and represented as
a unity. The great multiplicity of ambivalent impulses (see ambivalence
[Ambivalenz]) also allows for antitheses to exist and to be operative in
conscious affective reactions.
In dreams, but in other psychopathological formations as well, an
element is frequently represented by means of its opposite. Antitheses
represent one another so frequently in dreams that in no element of the
G 173
dream can one neglect to examine whether this element brings itself or
its opposite to representation. This has its basis, especially, in the archaic
character of the language of dreams. The original formation of concepts
probably generally came about by way of comparison with something
else, especially with its opposite, as, for instance, the idea big was
formed in small, and vice versa. The opposite, therefore, is essen-
tially included in the original; the oldest languages also have numerous
expressions with antithetical double meaning (see antithetical sense of
primal words [Gegensinn der Urworte]). Antitheses therefore necessarily
belong to one another; they are expressed jointly in primitive systems
of expression. The mutual representation of opposites according to the
separation of opposites is, then, readily understandable as a recourse to
an earlier stage of development in the system of expression.
Representation by means of the opposite also serves distortion and
contributes substantially to the incomprehensibility of, for instance, a
manifest dream image or a neurotic symptom.
Gegensatzpaar (antithetical pairs, pairs of opposites; couple

antithtique, paire contraste)
Among the hallmarks of infantile sexuality is the fact that a series of
component instinctual strivings [Partialtriebstrebungen] is set up such
that, for a specific instinctual striving with an active aim, a correspond-
ing instinctual striving with a passive aim exists. Accordingly, there
appears among the infantile sexual strivings, alongside the erotogenic
cannibalistic instinct to devour, the pleasurable desire to be devoured;
alongside the instinct to look [there appears] the exhibitionistic desire to
be looked at; alongside the desire to beat [there appears] the masochistic
instinctual desire to be beaten, and the like. This ordering of instinctual
strivings in pairs of opposites is an expression of the general polarity
of mental life, which also underlies congenital bisexuality [Bisexualitt]
(see separate entry). The ordering of instincts in pairs of opposites is
frequently also manifest in the perversions of adults, which should be
regarded as inhibitions of development. Thus, one also regularly finds
sadistic traits in the masochist and, the other way around, a tendency to
exhibitionism in the voyeur, and the like.
Now and then, only one part of the pairs of opposites clearly mani-
fests itself; the other is merely hinted at or remains latent. When the
manifest portion is prevented from achieving its aim in the course of
development, the ordering of instinctual striving in pairs of opposites

enables a discharge by strengthening the other component when there
is no inhibition preventing this from happening. Thus, for instance,
when the childs sadistic desire to beat is inhibited in being satisfied by
his surroundings, then the masochistic aim of being beaten is achieved
much more easily. The instinctual strivings set up in pairs of oppo-
sites can represent each other in this way. The instinctual vicissitude
reversal into the opposite [Verkehrung ins Gegenteil] (see separate entry)
is made possible by this ordering of component instincts in pairs of
opposites. In the case of repression of an instinctual striving, the order-
ing in pairs of opposites offers the possibility of reactively strengthen-
ing an instinctual impulse that has been placed in opposition to the
original instinctual striving achieving its aim (see reaction-formation
[Reaktionsbildung]).
In the Three Essays on the Theory of Sexuality (1905a, p. 199),
Freud designates the appearance of the instincts in pairs of opposites
as ambivalence of instincts. The designation ambivalence has not
been retained with respect to the content of this term; ambivalent is
used later on as a designation of that mental attitude towards objects
in which two contents of feeling with opposite signs are present with
respect to one and the same object (see ambivalence [Ambivalenz]).
Gegensinn der Urworte (antithetical or contrary sense of primal

words; sens oppos des mots primitifs)
The philologist Karl Abel has indicated that, in Egyptian, the oldest
language known to us, many words have two meanings that stand in
opposition to one another. For example, the word ken means both
strong and weak. Its meaning in its time must have at first become
especially evident in writing by means of a different sign put next to it,
and in speech probably by means of accompanying mimicry. Remnants
of this double meaning of words, which is comprehensible or clear by
virtue of its opposite, can still be found in the antithetical meanings of
some of our root words that are still used today (silent voice [stumm-
Stimme], very bad = good [bs-ba = gut], etc.). In the unconscious,
which contains, above all, archaic material, this antithetical sense of pri-
mal words corresponds to the fact that opposites can very frequently
be condensed into a unity and can represent one another, perhaps in
dream representation or in symptoms (see also antithesis [Gegensatz])
G 175
(Abel, Sprachwissenschaftliche Abhandlungen (Philological Essays),

1885, cited in Freud, 1910e, p. 155).
Gegenteil ([the] opposite; contraire)

See antithesis [Gegensatz].
Gegenbertragung (countertransference; contre-transfert)

Psychoanalysis recognised early on that affective attitudes play an
important role in the patients relationship to his doctor. It makes spe-
cial use of these emotional impulses by recognising and treating them
as repetitions of emotional impulses that the patient had towards loved,
and also hated, persons in his childhood (see transference [bertragung]).
But psychoanalysis also soon recognised to what a large extent affective
forces operate, supportively or disruptively, in the relationship of the
analyst to the analysand. A positively toned attitude on the part of the
analyst is, to a certain extent, necessary for the unswerving interest in the
analysand and for the emotional empathy with [emotionelle Einfhlung
in] his psychic processes. The affective attitude of the analyst to the ana-
lysand becomes disruptive when it oversteps this necessary measure.
This occurs above all when the analysts unconscious takes the analy-
sand as the object of libidinal and destructive tendencies in the sense that
the analyst transfers to the analysand attitudes and instinctual impulses
that he had applied to the objects of his childhood. One then speaks
of countertransference. In the process, the analysts unconscious inter-
venes disruptively in the therapeutic process by the analyst affectively
identifying too extensively with the analysand or by responding to the
analysands affects with contrary affects. In so doing, the analyst loses
the possibility of consistently confronting the analysand with reality,
dispassionately and in his best interests, and demonstrating to him the
infantile causation of his incorrect instinctual and defensive reactions. It
is therefore necessary for the analyst to constantly control his relation-
ship to the analysand, especially by subjecting it, in itself, to analytic
explanation, thereby reducing his affective attitude with respect to the
analysand to the necessary degree and in this way retaining, that is to
say, regaining, his objectivity. The prerequisite for this is that the analyst
has learned, in general, to recognise affective impulses in himself and
to make them, to the extent that they are still unconscious, conscious to
himself and to master them; his own analysis is, for this reason alone,
an unconditional requirement for the analyst.
Gegenwille, hysterischer (hysterical counter-will; contre-volition

hystrique)
It often happens with people who fall ill with hysteria that they can-
not carry out an otherwise simple act or evasion when they especially
want to avoid failure for one reason or another. Since sick people often
act against their intention as though they have the will to do the oppo-
site of what they intend with their conscious ego, one used to speak of
hysterical counter-will as the cause of such an inability to accomplish
something or of such a reversal of an accomplishment into its oppo-
site. In Studies on Hysteria (1895d), Freud develops the view of hys-
terical counter-will that, in it, the conscious intention of will [bewute
Willensintention] is impaired in hysterical patients by partial exhaus-
tion and weakening, whereas the intentional contrastive representation
[Kontrastvorstellung] (see separate entry) of the opposite of what was
intended remains spared of exhaustion and possesses the energy to
carry out the innervation along its own lines.
The doctrine of hysterical counter-will has been given up by
virtue of the fact that subsequent psychoanalytic research has
shown that unconscious instinctual tendencies [Triebtendenzen] can
force their way through in conjunction with a weakening of the ego.
In the manifestations of hysterical counter-will, the suppressed hos-
tile tendency has had its way in opposition to the positive attitude,
mostly by virtue of an ambivalent attitude towards an object, and
has reversed the original and consciously intended accomplishment
into its opposite.
Gegenwunschtraum (counter-wish dream; rve contre le dsir)

Freud summarises those dreams in which a wish is renounced, or some-
thing obviously unwished-for is dreamed, as counter-wish dreams,
because they seem to contradict the wish-[fulfilment] theory of dreams.
Naturally, they only do this when one judges the dream according
to its manifest image and does not seek out the latent sources, from
which, only after revision, the manifest dream has come into being (see
dream [Traum]). A motive for counter-wish dreams is the resistance to
G 177
the psychoanalytic theory of the wish-fulfilling nature of dreams; when

people with this theory come together, counter-wish dreams are fre-
quently produced by them in order to express disbelief in and rejection
of this theory. This frequently occurs during psychoanalytic treatment,
where the resistance to the treatment and to the authority of the analyst
finds expression in counter-wish dreams. On the other hand, analysis
not infrequently also unmasks counter-wish dreams as the fulfilment
of unconscious masochistic wishes; the dreamer derives masochistic
pleasure-gain from the suffering and renunciation in the dream. Pun-
ishment dreams [Straftrume] (see separate entry) also have unpleasur-
able character and must therefore be reckoned among the counter-wish
dreams. The technique of representation by means of the opposite
(see antithesis [Gegensatz]), which frequently finds application in the
interpretation of dreams, makes it possible for the wishful contents
[Wunschinhalte] in the manifest dream-faade to be represented by
their opposite. The manifest dream-image then gives the impression of
a counter-wish dream; analysis yields its opposite as latent dream-
content.
Gehorsam, nachtrglicher (deferred obedience; obeisance

aprs-coup)
Deferred obedience consists in the fact that a command or prohibition
given by important personalities of childhood is obeyed, not immedi-
ately, but not until later, often long after the command or prohibition,
in its content, no longer corresponds to the age of the one to whom it is
addressed. Deferred obedience, which in the typical case is unconscious
to the one who obeys, is the consequence of an intensification of guilt
feeling, perhaps as expression of a heightened attitude of ambivalence
towards the one giving the command, thus mostly towards parents. The
death of a parent not infrequently releases deferred obedience towards
him or her through the effect it has of exacerbating the feeling of guilt.
All possible kinds of neurotic inhibitions, especially in the area of sexu-
ality, which governs most prohibitions of childhood, can originate from
such deferred obedience, which clearly demonstrates to us the inter-
nalisation of the prohibitions of childhood as it occurs in the formation
of the superego [ber-Ich] (see separate entry). Now and then, deferred
obedience also has a defiant character and it then carries out the given
directions and prohibitions ad absurdum. Deferred obedience can give
rise to the production of symptoms, but also to accomplishments that

should unquestionably be considered neurotic.
Geister (ghosts, spirits; esprits, phantoms)

In accordance with the animistic conception (see animism [Animismus]),
the world is filled with benevolent or malignant spirits, which inhabit
animals and plants as well as inanimate parts of nature. Freud (1912
1913) designates the origin of these spirits as the first complete theory
of the universe (p. 94). Several motives play a role in the origin of the
belief in spirits: the most important is a piece of psychic unburdening
that the creation of a belief in spirits brings with it. Ghosts and demons
originate first and foremost through projection of ones own emotional
impulses into the external world. The belief in spirits has its origin in
the death of beloved relatives. In the primitive who mourns, a mighty
conflict of feeling, corresponding to the ambivalence [Ambivalenz] (see
separate entry) of the attitude towards the deceased, rages, in which
pain over the lost one wrestles with satisfaction over his death. As a
consequence of the predominance of the positive attitude, the negative
impulses are projected into the external world; they become the evil
ghost of the deceased, against whose return the most diverse magical
arrangements have to be made, because one fears his revenge. Accord-
ingly, there are originally only evil spirits. Not until later do good spirits
and demons also appear, according to the prototypical mechanism of
projection.
But one part of the psychic structure of human beings is also mirrored
projectively in the belief in spirits. The dualism that the belief in spirits
represents, when it attaches to real things a spirit that can be in the thing
or leave it, is an expression of both possibilities of a things becoming
conscious: the one possibility, to be present and to be perceived, and the
second, to be imagined, to return to consciousness without the thing
that is attached to it really having to be present again. The representa-
tion of the spirit of a thing thus comes, in the final analysis, from the
ability to reappear in consciousness without the object itself needing
to surface in the realm of perception in order to do so. The existence of
unconscious processes alongside conscious ones is also reflected in the
belief in spirits.
The belief in spirits, however, also has a strong root in the narcissism
of primitive peoples. The spiritual continuation of existence, which the
G 179
primitive ascribes to the dead, has as a consequence the fact that he,
too, will not go completely to ruin in death but will, as a spirit, elude
annihilation through death, at least partially. The incomprehensible
idea of the annihilation of ones own existence is thus avoided through
the belief in spirits.
Geisteskrankheit (insanity; maladie mentale)

See psychosis [Psychose].
Geisteswissenschaften (the humanities; sciences de lesprit)

One designates as humanities those sciences which attempt to compre-
hend and to generalise the essence of the human spirit and its products
in their relations and in their development. The philosophical, psy-
chological, linguistic, historical, sociological, and aesthetic disciplines
belong, first and foremost, to the humanities. They are the counterpart
to the natural sciences. Accordingly, investigations in the area of the
humanities avail themselves of different material and different meth-
ods than do the natural sciences. Valuations, purposes, meaningful
contents, and efforts to understand play a large role therein. Psychoa-
nalysis, as a genetic-psychological method, has found ample applica-
tion for the humanities and in so doing it has achieved the most fruitful
results. Psychoanalysis avails itself primarily of the explanatory meth-
ods of natural science (instinct theory); it also attempts, however, to
understand psychic phenomena and to grasp their meaning, and in so
doing it crosses over into the humanistic field.
Geiz (miserliness, avarice; avarice)

The joy of possession is derived in important aspects from the sexual
pleasure in keeping and retaining stool. This anal component of pleas-
ure in possession is especially enhanced in the character trait of miserli-
ness. Giving out money or handing over other objects, which have the
meaning of faeces for the unconscious of the miser, are withheld by the
miser in a narcissistic manner, similar to the way in which the child, in
the phase of anal retentive pleasure, in which faeces represent an object
of great value cathected with libido, withholds the required surrender
of stool. Accordingly, the character trait of miserliness not infrequently
goes along with chronic constipation (see anal character).
Geld (money; argent)

The enormous role that money frequently plays in the mental life of
human beings does not come to them exclusively from the direct real
meaning of money. This real meaning of money itself certainly occasions
a series of intentions and instinctual strivings to make use of money
that is in line with them, such as to exercise power with it, to keep oth-
ers dependent on oneself, to torment them, etc. A large part of the inter-
est in money and the relationship to it, however, stems from irrational
sources and is connected to the symbolic significance of money. Money
as possession is to a large extent ego-cathected, that is, supplied with
large quantities of narcissistic libido. Anxiety about money is therefore
often connected to anxiety about parts of ones own ego and is fre-
quently so disproportionately great for that reason.
Above all, money is equated with faeces in the unconscious. The
interest that is directed to money as a substitute for faeces stems, how-
ever, from a period of childhood development in which the child has
an extraordinarily positive and pleasurable relationship with its own
faeces, in which, indeed, faeces are plainly and simply considered a part
of ones own body and are correspondingly highly prized (see anal ero-
tism [Analerotik]). This attitude towards faeces is given up in the course
of later development; faeces, through repression of anal-erotic instinc-
tual strivings, become worthless, disgusting, and dirty stuff; a part of
the originally positive attitude to faeces, however, wanders over to
money, which takes on the symbolic representation of the faeces. This
significance of money as a symbol of faeces is demonstrable everywhere
an archaic way of thinking has remained operable, as in myths, fairy
tales, folklore, dreams, and superstition. As examples of such equations
of money and faeces in these formations, one need only mention the
shitter of ducats [Dukatenscheier], and the fairy tale of Little Table, Set
Thyself, [Tischlein deck dich], and the medieval practice of punishing
delinquent debtors by administering harsh sanctions so that they had
to defecate at the pillory instead of paying their debts; further, the des-
ignation droppings [Losung] for the faeces of animals as well as for
the days proceeds [Tageserls] of the salesman. Money is also identified
with faeces in the word, Mammon, which is called faeces of hell [Kot
der Hlle] in Babylonian. This equating faeces and money is par for the
course in neurosis, and the often strange relations that neurotics have
with money and their neurotic money symptoms are connected to it.
G 181
The original, passive-pleasurable interest in faeces does not

immediately turn to money; Ferenczi has demonstrated how it makes
its way there via the childish pleasure in odourless street-faeces, later
on via the pleasure in dried-out sand, in hard cobbles and stones,
until it finally gets to shining, odourless, dried-out pieces of money,
in the course of which, above all, the smell of the faeces and its soft
consistency have fallen by the wayside (Ferenczi, 1914). The meaning of
faeces that is ascribed to coins then devolves to banknotes and all sorts
of pecuniary property.
In accordance with various symbolic equations, within which the
equated elements are capable of displacement, money later acquires
the meaning of penis and of potency, since, in the anal-erotic phase,
penis and turd are identified with one another. The fear of loss of
money then has the meaning of castration anxiety [Kastrationslust] (see
separate entry). For the child, money can also assume the symbolic rep-
resentation of the meaning of a gift. Money can also stand for milk and
nourishment.
An acquaintance with the symbolic significance of money can also be
indispensable for the resolution of dreams and neurotic symptoms.
Gemtsbewegung (emotion; moi, motion)

See affect [Affekt].
Genesungstrume (dreams of recovery; rves de gurison)

are dreams during the analytic treatment in which the patient
dreams of himself as cured or freed of his neurotic symptoms.
Such dreams frequently actually do show progress in the patients
recovery. Not infrequently, however, they are convenience dreams
[Bequemlichkeitstrume] (see separate entry), in which the patient antici-
pates the success of the treatment because he wishes to avoid further
efforts and difficulties in the treatment. In this instance, dreams of
recovery are a sign of resistance.
Genesungswunsch (wish for recovery; souhait de gurison)

The wish to become healthy, which causes the neurotic person to subject
himself to a psychotherapeutic treatment, stems, as Nunberg (1925) has
shown, not only from the striving to achieve complete mental health,
but it is also borne, to a large extent, by unconscious motives. Thus,

the patient unconsciously wishes from the physician the fulfilment
of wishes of early childhood, such as the restoration of his infantile
omnipotence and his infantile narcissistic ideal ego [Ideal-Ich], and simi-
lar satisfactions of instinctual strivings of early childhood. Irrational
parts of the wish for recovery also frequently spring from the striving
to maintain and secure a specific defence of instinct, a specific solution
to an inner conflict, and the like. Sometimes these irrational wishes con-
tained in the wish for recovery intersect with precisely that adaptation
to reality that is necessary for a real cure and, in so doing, make thera-
peutic influencing impossible. In general, however, the unconscious
parts of the wish for recovery further the therapeutic procedure, in fact
are necessary for it, since the patient hopes to fulfil his infantile wishes
by means of the physician, and the wish for recovery thus makes most
important contributions to establishing the transference [bertragung]
(see separate entry).
genetische Methode (genetic method; mthode gntique)

The objects of scientific consideration can be described plainly (descrip-
tive method), or they are relegated to a specific location in a system of
classification (classifying method), or they are investigated on the basis
of their descent and origin. We call the latter scientific endeavour genetic
method. The procedure of psychoanalysis is in many ways genetic. Psy-
chic structures are thereby traced to their previous stages, and attempt is
made to explain them along those lines. The genetic method often leads
to a classificatory rearrangement by allowing the genetic communality
of processes to be recognised as belonging together in a classificatory
schema. Thus, for example, in psychoanalysis, miserliness and order-
liness undergo a genetic association to anality [Analitt] (see separate
entry) and are thereby considered to belong together, and the like.
Genitale
is the Latin designation for the sexual apparatus.
Genitalitt (genitality; gnitalit)

One designates as genitality that stage in the developmental process of
sexuality on which the genital stands at the centre of sexual excitations
G 183
and operates as the central pleasure organ for carrying out sexual
excitations (see also genital primacy [Genitalprimat]). Genitality is the
final aim of sexual development as the normal form of the sexuality
of the adult. This aim is already achieved in significant aspects in the
course of development of infantile sexuality. In the fourth to the fifth
year of life, the genital normally becomes the complete centre of sexual
interests, in that the strongest pleasure-stimulus proceeds from it and
entices one to genital onanism. This is the time of the Oedipus complex
(see separate entry), whose sexual strivings are connected to the genital
as a terminal organ [Erfolgsorgan] of the body.
To be sure, the genitality of the child differs significantly from the
genitality of the adult in the process. In the infantile genital phase,
there is no distinct end pleasure [Endlust] (see separate entry); the
sexual experiences of pleasure have much more of the character of
pure fore-pleasure. The second important distinguishing feature [of
infantile genitality] in comparison with the genitality of the adult is
that, for both sexes, only the phallic organ, in other words, the penis
for the boy, the clitoris for the girl, comes into play as the organ of
pleasure, whereas the vagina remains still undiscovered, and the sen-
sations of pleasure that emanate from this region in the adult woman
are not yet, or rudimentarily, present. Infantile genitality is therefore
also designated as the phallic phase, stage, or organisation. The high
narcissistic valuation of the phallic organ at the stage of infantile
genitality leads to the most diverse reactions to the discovery of the
female genders lack of a penis, such as, in the boy, to strong cas-
tration anxiety [Kastrationsangst] (see separate entry), when the dis-
covery coincides with the threats made in connection with it, then
later on [it leads] to disdain for the female sex and to the inclina-
tion towards homosexuality; in the girl [it leads] to the denial of the
lack of a penis in the masculinity complex [Mnnlichkeitskomplex] (see
separate entry), or to strong feelings of inferiority, or to the turn into
the passive-female position, whereby preparation is made for nor-
mal development. In the boy, infantile genitality is broken off rather
suddenly and brusquely by castration anxiety; with its termination,
the Oedipus complex also perishes, and the latency period sets in.
In the girl, the active phallic strivings are normally replaced by pas-
sive ones under the influence of the discovery of the lack of a penis;
these, to be sure, also remain connected to the clitoris to the greatest
extent. Infantile genitality, and along with it, the Oedipus complex,
are slowly given up in the girl; the onset of the latency period takes
place more gradually than with the boy.
Genital strivings set in again with the onset of puberty. What goes
along with the genitality of the adult, in basic contrast to infantile
genitality, is the experience of end-pleasure [Endlust] in the orgasm (see
separate entry). But what also goes along with normal genitality of the
adult is the full acknowledgement of the genital of the opposite sex and
the desire for it as an adequate object for fulfilling ones own strivings
for genital pleasure.
Genitality has models and preliminary stages in early phases of the
development of sexuality; for instance, the conception that the child
forms about the sexual function of the penis is tied to the one that
it acquired in the oral phase with regard to the nipple, whereby the
vagina is perceived as analogous to the oral cavity; from the anal phase,
the conception of the turd stimulating the mucous membrane of the
anus is transferred to the penis in the vagina. When these models and
preliminary stages encroach upon genitality all too much and permeate
it with their instinctual qualities and mechanisms, then genitality can
be disturbed, especially as a result of the egos disinclination towards
these satisfactions, which were once affirmed, but [were] forbidden in
the course of development.
The specific disturbances of genitality are impotence and frigidity.
The most important cause of these neuroses of inhibition is anxiety, to
wit, mostly in the form of castration anxiety [Kastrationsangst] (see sepa-
rate entry).
Genitalorganisation (genital organisation; organization gnitale)

See genital primacy [Genitalprimat].
Genitalprimat (genital primacy, primacy of the genital zone;

primaut gnitale)
Genital primacy is the highest and most complete organisation of the
sexual instincts under an erotogenic zone; it is the final aim of the devel-
opment of sexuality. As such, the genital operates as the centre of sexual
organisation (see also organisation of the libido) in the sense that it not
only imparts far and away the greatest pleasure, but [it] also [operates]
by the retaining, to a certain extent, of the ability to collect and to use
G 185
the sexual excitation of the other erotogenic zones to increase its own
desire for satisfaction. The sexual excitation of the remaining erotogenic
zones also experiences its discharge in the genital orgasm. In the pri-
macy of the genital zone, the genital apparatus thereby becomes the
complete terminal organ [Erfolgsorgan] of the sexual instinct. In no other
level of development of sexuality, not in the oral, in the anal, or in the
urethral phase, is the subordination of the other erotogenic zones under
the zone of genital primacy so complete as in genital primacy. Genital
primacy is already achieved by way of preliminary stages in the course
of development of infantile sexuality; it is established in the fourth to
the fifth year of life. The achievement of genital primacy is prototypical
and decisive for the development of genital sexuality in the adult. For
the differences between genital primacy in the child and in the adult,
see genitality [Genitalitt].
Geruchserotik (olfactory erotism; rotisme olfactif )

Certain odours have a sexually exciting effect on many people, espe-
cially odours that emanate from certain of the sexual partners body
parts. First and foremost, the odour of hair, of underarm sweat, of the
genital region, even of menstrual secretion, work in this way; indeed,
even in pathological cases, sexual excitation and satisfaction can be con-
nected in perverse form to certain sensations of smell. In general, how-
ever, the role of smelling is extensively diminished in genital sexuality
in contrast to the importance that osphresiophilia [Riechlust] has in pre-
genital sexuality, especially in the anal phase of development of the sex-
ual instinct. In this phase, the exciting sensations of smell proceed first
and foremost from the excretions of the body, especially from stool and
flatus. This coprophilic osphresiophilia succumbs to a large extent to
repression. Freud is of the opinion that this repression is already biolog-
ically-based and, in the final analysis, stems from the time in the devel-
opment of species in which the adoption of walking erect distanced
the nose from the ground. Some aspects of coprophilic osphresiophilia
are sublimated; the predilection for aromatic scents and perfumes can
be traced to coprophilic osphresiophilia. Repressed osphresiophilia can
also play a role in neurotic symptomatology.
Abraham (1925, p. 32) cites as a frequent, if not also regular, physi-
ognomic trait of the anal character the fact that persons of such char-
acter are distinguished by a constant tension in their labio-nasal clefts,
connected with a slight raising of the upper lip. In the process, they
look as though they were constantly inhaling odours through the nose.
Olfactory erotism is developed to a particular extent in instances of
strong anal disposition.
Olfactory erotism plays an important role in nasal, or respiratory,
introjection [Introjektion] (see separate entry).
Geschenk (present, gift; cadeau, prsent)

The gift plays an important role in the object relations of human beings.
It is valued in many connections as an expression of dedication, and a
refusal of it is interpreted in the opposite sense. Psychoanalytic inves-
tigation has shown that the original gift that the little child has to give
away is his own faeces. The little child frequently uses his own stool in
the sense that he presents it as an expression of a good relationship to the
caregiver; the caregiver, as if having a gift bestowed upon him thereby,
refuses the gift as an expression of disdain towards it. This significant
equating of gift and faeces remains preserved in the unconscious, espe-
cially in anally-disposed persons. The manner in which they give gifts,
how they express their individuality in doing so, refuse [to give] them
when they are requested, bestow them at a time that is unexpected by
the recipient and in their own way, or refrain from giving gifts at all, or
only in small boxes, and the like, is often an accurate repetition of their
childish misdemeanours during the anal phase of sexuality.
Later on, gift and child are identified in the unconscious (give some-
body a child), whereby the equating of faeces-child plays a role. Thus,
the meanings of gift-child-faeces become capable of displacement and
can mutually represent one another.
Geschlagenwerden (being beaten; tre battu)

Being beaten is an instinct-determined wish of the sexual life of the child.
It belongs to the anal-sadistic phase of development of the libido and
emerges mostly in fantasies, but children frequently understand how
to achieve this instinctual aim in reality, in play with others, or in their
behaviour. Being beaten plays a prominent role in the perverse fantasies
and arrangements of adults. Along with beating, being beaten forms
the most important pair of opposites of the anal-sadistic phase; it is the
masochistic passive counterpart to beating. Especially when aggressive
G 187
wish-fantasies are inhibited by the external world or by guilt-feeling,

they transform themselves to the wish to be beaten by turning against
ones own person [Wendung gegen die eigene Person] (see separate entry)
and by reversal into the opposite [Vekehrung ins Gegenteil] (see sepa-
rate entry). Just as beating signifies an active-libidinal action towards
the loved object as an instinctual aim at the anal-sadistic level, that is,
as a primitive expression of loving, by the same token, being beaten
by the loved object contains a passive submission to the object and is
a primitive expression of being loved. The favoured part of the body
for being beaten is the buttocks, less often the genital or other body-
locations.
But the wish to be beaten also not infrequently emerges at the geni-
tal level. It is then the regressive expression for passive, object-libidinal
wishes of the genital stage; being beaten is the less objectionable
manifest expression for the unconscious wish to be subjected to coi-
tus. The genital-passive wish, which usually has the father or a sub-
stitute for the father as its object, is the most important motive for the
formation of the very common passive beating fantasies of children,
especially the fantasy, a child is being beaten (see beating fantasies
[Schlagephantasien]).
Geschlechtsklte (sexual frigidity; frigidit)

See frigidity [Frigiditt].
Geschlechtskrankheiten, Angst vor (fear of venereal diseases;

peur de maladies vnriennes)
Modern hygiene and the possibility of secure prophylaxis have signifi-
cantly lessened the danger of contracting a venereal disease than has
previously been the case. The fear of venereal diseases is, therefore,
under good hygienic conditions, frequently unfounded; it is the ration-
alisation of unconscious anxiety-laden ideas, especially when, out of
fear of venereal disease, normal sexual intercourse is replaced by per-
verse practices, or contact with a sexual partner is avoided altogether.
The boundaries against the anxiety of touching [Berhrungsangst] (see
also touching [Berhrung]) are blurred in the process. Infantile ideas
that correspond to the dangers of sexual intercourse, such as the fear
of the sadistic-aggressive character of the act as the child imagines
it, or the fear of the punitive measures that are to be expected, in the
childs imagination, as a consequence of sexual acts, are regularly hid-
den behind a strong fear of venereal diseases. The exaggerated fear
of venereal diseases can also be an expression of the defence against
the unconscious wish to be impregnated. Infection and conception are
thereby equated.
Geschlechtsmerkmale (sexual characters; caractres sexuels)

One designates as sexual characters the qualities that distinguish the
sexes from one another. One classifies the sexual characters as primary,
in which category one places the gonads, that is, testicles and ovary,
and the puberty gland; and as secondary, to which the genitals, that
is, penis, prostate, seminal vesicles in the man, clitoris, vagina, uterus,
tubes in the woman, should be reckoned. Characters considered terti-
ary are: the female breast, facial hair in the man, the typical develop-
ment of the boundaries of pubic and head hair in both sexes, specific
characteristics of the skeleton, etc.
Science has not yet attained complete clarity and consensus about
psychic sexual characters; pinpointing independent characteristics that
are purely male or female has been made extraordinarily difficult by the
great influence of the structure of society and the norms of a cultural cri-
sis on psychic development. In women, quite generally, the preference
for passive aims seems to predominate. The little girl usually shows
herself to be less aggressive, has a greater need for tenderness than the
boy; above all, however, the castration complex [Kastrationskomplex]
(see separate entry) of girls is experienced differently, by virtue of the
anatomical difference. It leads to other psychic formations and atti-
tudes, such as differences in the reaction of shame, in the formation
of the superego and concomitant moral valuations, and by the strict-
ness of leading ones life, differences which are permanently fixated in
specific character traits and modes of reaction (masculinity complex,
penis envy). Thus, at the very least, from the perspective of analysis,
the psychological differentiation into masculine and feminine can still
be pursued. The concepts of masculine and feminine are, however, in
and of themselves not autochthonous to the field of psychology but
have been carried over to it by the somatic [field], and attempts to dif-
ferentiate between masculine and feminine psychic characteristics are
therefore actually not fruitful.
G 189
Geschlechtstrieb (sexual instinct; instinct sexuel)

See sexual instinct [Sexualtrieb].
Geschlechtsverkehr (sexual intercourse; cot, acte sexuel)

See coitus [Koitus].
Gesellschaftslehre (sociology; sociologie)

See sociology.
Gesichtsfeldeinschrnkung, periphere (contraction of the visual

field; retrcissement priphrique du champ visual)
Contraction of the visual field is not considered a stigma (sign of rec-
ognition) of hysteria. It consists in the fact that objects that are brought
into the periphery of the field of vision are not perceived, but rather are
seen only when they approach the centre of the visual field. Ferenczi
(1919b) traces this phenomenon to the fact that central vision is closer
to the ego, whereas the peripheral portion of the field of vision is, on
the contrary, more distant and further removed from consciousness.
Unconscious representatives of instinct easily succeed in breaking into
this periphery, and what is perceived in the periphery becomes the raw
material of libidinal fantasies, which, however, succumb to repression,
whereby the peripheral field of vision is also withdrawn from percep-
tion by the unconscious along with them.
Gestalt (Gestalt; forme, schme densemble)

Gestalts are forms of perception in which numerous parts are indis-
tinguishable, but which cannot be put together from these parts with-
out something being left over. For example, melody certainly consists
of distinguishable timbres, but it is more and different than each indi-
vidual one of them and more and different than they are altogether.
One cannot put together this whole melody from its parts. The
concept of Gestalt has been generalised, especially in the school of
Wertheimer, the so-called Gestalt Psychology (Khler, Koffka,
Lewin, Goldstein), above and beyond the formations of perception,
and [has been] made the basis of psychological thinking, in contrast

to the sensations of association psychology; laws of Gestalt and total-
ity [Gestalt-und Ganzgesetze] are sought, in place of laws of association
[Assozationsgesetze] (Siegfried Bernfeld).
Gestndnis (confession, admission; aveu)

The inner need to confess is extraordinarily strong in many people. Con-
scious admission works at first, either in a manner that is psychically
unburdening, whereby apologising is experienced as proof that one is
loved in spite of the guilt; or [it works] by the admission being followed
by punishment, which ameliorates the feeling of guilt and thereby leads
to an inner release of tension.
It occurred to psychoanalysis early on that numerous parapraxes
and symptomatic acts and many neurotic symptoms bear the character
of unconscious confessions. They lead to the self-betrayal of many con-
scious, but still more frequently, unconscious, forbidden, and despised
impulses. The inner tendency to such self-betrayal is frequently so
pressing that Theodor Reik has given it the name memory-compulsion
[Gedchtniszwang]. This self-betrayal must always on no account be
willed as such by the ego; it is frequently a consequence of the fact that
the forbidden instinct seeks its satisfaction against the external or inter-
nal demand.
According to Reik (1959), the compulsion to confess has several
motives. First, it can be explained by the pressing of instinctual impulses,
which experience a piece of discharge by means of the presentation that
results in the confession, since, in the unconscious, the confession signi-
fies a repetition of the act. The confession is, however, also an expres-
sion of the unconscious need for punishment, which wants to attain the
masochistic pleasure of being punished. Moreover, it also acts, on the
one hand, in the service of soliciting love [Liebeswerbung], in that being
punished represents a debased form of being loved; on the other hand,
in that being loved is striven for or desired to be confirmed, despite
the guilt. According to Reik, the compulsive character of unconscious
happenings is a consequence of the inhibition of the free expression of
instinct that has been set by the external world, which results in a reac-
tive strengthening of the intensity of instinct [brought about] by repres-
sion. Dorothy Tiffany Burlingham (1934) has uncovered another very
important motive for the compulsion to confess, alongside the ones
G 191
enumerated by Reik. The urge to communicate, which imposes itself on

us as a compulsion to confess, is based on a tendency to change what
has been experienced or wished, and [at the same time] forbidden, into
a dyadic experience [Erlebnis zu zweit]. Unconscious confessions are fre-
quently based on the tendency to seduce one to [experience] joy with
another [Mitfreude] and complicity [Mittterschaft] in the forbidden
impulses. Along with its unburdening functions through discharge as a
consequence of fictional repetition of the act by confession and by satis-
faction of the need for punishment, the confession thus also frequently
aims at a positive gain of pleasure, by seducing one to [experience]
communal pleasure. Such communal pleasure has its origin in the sex-
ual stimuli to which child-rearing necessarily exposes the child. The
first confessions of the child are, accordingly, also regularly directed at
the mother, with and by means of whom such pleasure can be enjoyed
dyadically [zu zweit]. In the final analysis, the striving for pleasure of
the compulsion to confess is based on exhibitionist tendencies.
Gestndniszwang (conscience; conscience [morale])

See confession [Gestndnis].
Gewissen (conscience; conscience [morale])

Conscience is the inner perception of critical judgment, which our
actions, intentions, impulses, and wishes, according to their moral
value, experience from an agency of conscience [Gewissensinstanz]
situated in ourselves. This inner-psychic [innerseelisch] agency, which
continually observes our current ego and compares it to an ideal model
that we carry in ourselves for ourselves, is the superego [ber-Ich] (see
separate entry). Conscience is thus a function of the superego, just as [is]
the self-observation that precedes the criticising function of conscience.
The superego is also the bearer of the ego-ideal [Ichideal], against which
the comparative measuring of the current ego takes place. Conscience
warns us when we have an intention to act in way that falls short
of the demands of the internal ego-ideal. If the ego does not, in fact,
measure up to the ideal, [when it] has not held fast to the commands
and prohibitions of the superego, then the ego reacts to this with guilt
feelings. Guilt feelings are frequently termed bad conscience, espe-
cially in popular psychology. Psychoanalysis reserves the expression
conscience for the critical judgment by the superego of attitudes and

intentions that are called good or bad. It separates, in the form of guilt
feeling, the unpleasurable reaction after the commission of a bad deed
from the observing and punishment-threatening function of the super-
ego; this we call conscience.
The investigations of psychoanalysis have made important disclo-
sures about the genesis of conscience. Conscience is not present in the
child from the beginning, but it becomes developed through the process
of superego formation in early childhood in such a way that the observ-
ing, judging, condemning, and commanding utterances that come to
the child from the educating persons, that is, mostly from the parents,
are assumed into its ego by means of identification, which takes place
in the course of superego formation.
Thus, a piece of the relation of the external world to the child con-
tinues inter-psychically in the activity of conscience. The feeling that
conscience speaks to us, that the voice of conscience is loud in us, can
be explained by the fact that the aforementioned utterances of the edu-
cating persons are made almost without exception in the form of words.
In some mental illnesses (paranoia, schizophrenia), utterances that are
made out-loud in the educating environment, which have become the
voice of conscience by introjection of what has been portrayed, are re-
projected into the external world and from there are perceived halluci-
natorily as observing, criticising, and vilifying voices. The source of
conscience, which originates from the external world, becomes clear in
the regressive processes of these psychoses.
Along with this ontogenetic developmental path of conscience, its
origin can also be traced phylogenetically from the social and ethical
relations in primitive peoples in primeval times of the cultural develop-
ment of humanity. The first form of conscience in the primitive [person]
is the conscience of taboo [Tabugewissen], which protests against trans-
gressing the prescriptions of taboo. The conscience of taboo is the reac-
tion to the temptation, which is extraordinarily strong in the primitive,
to transgress the prescriptions of taboo. It is an expression of the high
ambivalence of all impulses in the mental life of primitives. In Freuds
theory of the primal horde [Urhorde] (see separate entry), the conscience
of taboo develops in connection with the murder of the father, whereby
the father, who has been killed, is incorporated by oral means, originally
probably by being really devoured. The conscience of taboo is set up as
a restriction against the repetition of the primal crime [Urverbrechen].
G 193
Holding fast to the commands of conscience is ensured by a so-called

moral anxiety [Gewissensangst], a high amount of anxiety, especially
in instances of strong conscience, which develops when the prescrip-
tions of conscience are transgressed. Moral conscience is the inter-
psychic precipitate of old anxieties of childhood, which are released
by real dangers or by dangers that are considered real; these dangers
threatened the child when he transgressed, or wanted to transgress, the
parental commands. The feeling of guilt that appears upon transgres-
sion of the moral prescriptions is a continuation of the fear of loss of
love and of castration, the primal dangers of humanity. Guilt-feeling
and moral anxiety are identical.
The strictness of conscience depends, not only on the strictness with
which the introjected parents have insisted upon the fulfilment of their
demands, but also, essentially, on the degree of the instinct of destruc-
tion that has been housed in the superego [and] prevented from being
discharged outwards. The strictness of conscience is thus moderated by
the possibility of discharging aggression.
The ego seeks, in general, to do justice to the demands of the super-
ego and to defend against forbidden instinctual impulses. Now and
then, however, the ego also makes use of the same or similar defensive
methods to defend against demands of the superego as [it does against]
offensive id-impulses.
Gewissenhaftigkeit (conscientiousness, scrupulousness;

scrupulosit)
Conscientiousness expresses itself in the strict observance of ones
own norms and the obligations and prescriptions imposed from out-
side. As its name already implies, conscientiousness is the expression
of a strong conscience [Gewissen] (see separate entry), consequently a
strongly pronounced, dynamically operable superego. Accordingly, it
is especially pronounced in the obsessional neurotic, who suffers from
a disproportionately strong superego, and assumes mildly pathologi-
cal forms in him. In general, conscientiousness is a reaction-formation
[Reaktionsbildung] (see separate entry) against anal and sadistic instinc-
tual impulses as well as against deviations from order and cleanliness,
from lapses and irregularities. These impulses and tendencies are also
particularly strong in the unconscious of obsessional neurotics as a
rebellion against authoritative persons of childhood. Accordingly, the
conscientiousness that the ego develops as a reaction-formation against

them is, in the obsessional neurotic, exaggerated, scrupulous, and
pedantic.
Gewissensangst (moral anxiety; angoisse de conscience)

See conscience [Gewissen].
Gewissensbisse (pricks of conscience, remorse; remords)

See guilt-feeling [Schuldgefhl].
Glaube (faith, belief; croyance, foi)

See religion [Religion].
Gleichgewicht, seelisches (psychical equilibrium; quilibre

psychique)
Psychoanalysis considers psychic processes also according to their
importance for the total psychic economy (economic point of view). The
mental energy that is brought in by stimuli of the external world and by
the instincts has to be re-released on the great pathways of the psychic
apparatus, in other words, by motility and affectivity. One designates as
psychical equilibrium the state by which energy and discharge that are
introduced maintain balance and no significant accumulation of energy
burdens the psychic apparatus. If the normal discharge is impeded for
external or internal reasons, and the limit of the ability to bear psychic
instinctual tensions is overstepped, then pathological balance ensues
by means of neurotic symptom-formation. One then speaks of neurotic
equilibrium. The term neurotic equilibrium is also applied when strong
instinctual tensions of the id do not undergo their discharge directly,
but are kept back from the ego by high anticathexes. In order to uti-
lise these anthicathexes that have been set up against the incursion of
id-impulses, the ego expends almost all of its disposable energy and
thereby becomes impoverished with respect to its usual functions. In
this case, neurotic equilibrium is achieved through a general curtail-
ment of function on the part of the ego.
G 195
The psychic principle on which the striving towards equalisation of

tension is based is the constancy principle [Konstanzprinzip] or stability
principle [Stabilittsprinzip] (see separate entries).
gleichschwebende Aufmerksamkeit (evenly hovering attention;

attention flottante)
See attention [Aufmerksamkeit].
Gleichung, symbolische (symbolic equation; assimilation

symbolique).
In the unconscious, by virtue of the ability of psychic energies to be
displaced under the sway of the primary process [Primrvorgang] (see
separate entry), individual elements are totally equated with others, so
that they step in for one another and can replace one another. Since such
an ability to be represented exists above all between the symbol and
what is being symbolised, one speaks of symbolic equation, accord-
ing to which specific elements can appear in place of one another. But
elements that are equal in function and pleasure-value [funktionsgleiche
und lustwertgleiche Elemente] can also represent one another through
symbolic equation. An example is the series penis-faeces-child-money-
gift, in which cathexes can be displaced by symbolic equation
from one element to the other as a consequence of combining these
elements.
Globus hystericus (globus hystericus; boule hystrique)

In hysterical patients, usually of the female gender, there appears as a
frequent symptom an abnormal and unpleasant sensation in the region
of the pharynx, as though there is a ball lodged in the throat that moves
up and down. The sensation is caused by cramping of the muscula-
ture of the pharynx and is designated as globus hystericus. Globus hys-
tericus is a typical conversion symptom of hysteria. Globus hystericus
is grounded in oral-libidinal and oral-sadistic instinctual wishes. The
essential unconscious content of this symptom are fellatio fantasies, as
they regularly occur in oral hysteria (see fellatio). Globus hystericus
represents a materialisation [Materialisation] (see separate entry) of
these fellatio fantasies. The unpleasantness and the suffering of globus
hystericus come from the defence against the unconscious fantasies

(Ferenczi, 1919b).
Gold (gold; or)

In the unconscious, gold is equated with faeces. This, however, on no
account signifies a diminution of the high valuation that is generally
placed on gold by human beings, but rather it is explicable by the high
value that the child, in a particular phase of development, places on its
own stool (see anal erotism [Analerotik]). Indeed, the valuation of gold
is acquired by him partially by equating it with stool, which makes it
possible for him to displace the pleasure-toned high valuation of faeces
onto gold, after repression has made faeces into debased and despised
refuse, in the way it is viewed by the child and the adult beyond the
anal stage of libido-development. There is ample folkloristic support-
ing material for equating gold and faeces, from which one need only
mention the designation golden vein for haemorrhoids, the shitter
of ducats, that is, a little manikin, often made of chocolate, whose anus
releases a piece of gold, and the fairy tale Little Table, Set Thyself, in
which the ass is capable of defecating gold. There, gold and money are
psychically equated (therefore, see also money [Geld]).
Gott (God; Dieu)

Psychoanalysis has recognised that the idea of God is connected, in
essential elements, with infantile experiences and attitudes. In his rela-
tionship with God, the believer repeats the state of childish depend-
ence on the parents, who appear to the child as omnipotent, protective
beings. The objective realisation that this protection is connected to
certain conditions and is only maintained by adhering to certain pre-
scriptions is psychologically grounded in the bestowal, by the deity,
of ethical and moral norms. In monotheistic religions it is first and
foremost the father who is omnipotent, omniscient, and grandiose, as
he appears to the small child, held firm and operative in the concept
of God; in this psychological sense, God is the father of early child-
hood projected onto heaven, and he is accordingly called God by the
believer. The functions of cosmogony that are ascribed to God, of pro-
tector in the dangers of life, of creator and guardian of moral precepts,
result partly from the fact that the real father performs these functions
G 197
with respect to the child. Human beings continuous need for protection
from the powerful forces of nature and the intensity and persistence of
the unconscious relation to the father contribute mightily to the belief
in God.
With regard to the origin of primitive peoples belief in God, Freud
constructed the theory that it developed from the totem of primitives,
which likewise represents a substitute for the father and, accordingly, is
revered as an ancestor and is also feared after his death (see totemism
[Totemismus]). The father regains his human character in the form of
God-representation that followed totemism. The elevation to godhood
simultaneously signifies an atonement for the primal deed against the
father (see primal horde [Urhorde]). Guilt-feeling towards the primal
father plays an essential role in his deification.
Grausamkeit (cruelty; cruaut)

See sadism [Sadismus].
Graviditt (pregnancy; gravidit, grossesse)

Gravidity or pregnancy plays a major role in the sexual investigations
of children and in their sexual theories. The problem of where children
come from, which concerns every child, without exception, causes chil-
dren to recognise early on the significance of pregnancy, to evaluate it
for their sexual theories, and to influence and form their wishes about
creating a child on their own. The unconscious ideas about the mothers
or other womens pregnancy, and the unconscious wish for the same
experience, or the unconscious hatred of the pregnant body play a
determining role in countless symptoms of neurotics.
Pregnancy exerts a major psychic influence on the pregnant woman
herself. The pregnant womans attitude to her fruit is complicated,
since various libidinal experiences of childhood are repeated in her.
At first, in accordance with oral infantile theories of conception, the
child that is situated in her own body is unconsciously experienced as
if he had been taken in by the mouth zone. The attitude toward the
fruit is, corresponding to this oral intake, an ambivalent one. The vom-
iting of a pregnant woman, insofar as it also has psychological causes,
is directed against this oral intake. At the same time, however, the fruit,
corresponding to the infantile ideas about the anal child, assumes the
valuation and narcissistic cathexis of faeces in the anal phase. In the

second half of pregnancy, the significance of the penis of the child pre-
dominates, the libidinal relation to it progresses to the phallic phase, so
that the stages of libidinal development are reiterated in the relation-
ship of the pregnant woman to the fruit of her womb. The burgeon-
ing body-movements of the child simultaneously add an increased
object-significance with respect to it, so that the relation of the mother
to the child, as it is established after the birth, is already in preparation
(Deutsch, 1925).
In hysterical or imaginary pregnancy, menstruation ceases, perhaps
vomiting occurs, as it does with pregnant women, the body swells as
a result of meteoristic flatulence of the belly and by accretion of fat;
movements of the child are thought to be felt; in short, the subjec-
tive and, in part also, objective signs of pregnancy appear. A careful
gynaecological examination shows that the uterus contains no fruit, has
hardly increased in size; no heartbeats and, objectively, no movements
of a child are perceptible. Enlightenment as to the non-existence of a
pregnancy usually causes the phenomenon of imaginary pregnancy to
disappear rapidly. A strong wish for a child, which can also be uncon-
scious, is the most important basis for the appearance of imaginary
pregnancy, which should be classified as conversion hysteria [Konver-
sionshysterie] (see separate entry).
Grenwahn (megalomania, delusions of grandeur; dlire des

grandeurs, megalomania)
Megalomania is a psychotic symptom corresponding to the loss of real-
ity-testing, on which it is based. Delusional grandiose ideas are espe-
cially prevalent in paranoia and schizophrenia, as well as in organic
psychoses such as progressive paralysis. Grandiose ideas are the
expression of a pathological overestimation of the ego. According to the
degree of this overestimation, [megalomaniacs] are, with varied inten-
sity, simply convinced that they are vastly superior to others far beyond
what is really the case, with regard to achievement, beauty, abilities that
extend to fantastic notions of being God, possessing billions, being the
saviour of the world, and the like.
The overestimation of the self, from which megalomania is derived,
has a parallel in the sexual overestimation that, in the state of being in
love, elevates the loved object above all others and lets it appear to be
G 199
the only thing that is valuable by clouding our judgment in its favour
through the positive affects that we direct towards the loved object and
by making us blind to its deficiencies and errors. From the libidinal basis
for overestimating the objects in [the state of] being in love, we can con-
clude that the self-overestimation on which megalomania is grounded
must have libidinal causes. Psychoanalytic investigations have shown
that the essential changes in the libidinal economy in those psychoses
in which megalomania typically appears consist in the fact that libido
is withdrawn from the objects and directed at the ego. This abnormal
heightening of narcissistic cathexis of the ego is the libidinal basis for
the pathological self-overestimation that megalomania represents.
Since the pathological narcissistic ego-cathexis of psychoses represents
a regression to the state of infantile narcissism, one must expect that
high self-estimation and megalomania can also be found in children.
That is, in fact, the case.
The magical thinking of the child (see magic [Magie]), his belief in
the omnipotence of thoughts [Allmacht der Gedanken] (see separate
entry) and in the magical power of words are the expression of overes-
timation of the self by virtue of the libidinal cathexis of the childs ego.
In the primitive, who represents, psychologically, the infantile level of
human development, we find the same high, libidinal cathexis of the
ego and the grandiose ideas that correspond to it.
EPILOGUE
Katherine J. Michels, MD, Robert Michels, MD

and Verena Sterba Michels, MSW
Someone once asked Richard Sterba why he stopped working on

the dictionary at G. He replied jokingly that the last word was
Grenwahn (megalomania), and he realised that the project reflected
his own megalomania. As a result he withdrew from it.
The dictionary is an important source of information about psy-
choanalysis in Vienna in the 1930s, but we leave discussion of that for
experts, historians of psychoanalysis. However, it is also an important
source of information about its author. Here we are experts, his family:
daughter, son-in-law, and granddaughtertwo are psychiatrists, one
also a psychoanalyst, and one a psychiatric social worker. Richard was
immensely proud of his dictionary, although he came to recognise it
as out of date. Perhaps he was most proud of Freuds interest in it, as
reflected by Freuds letter of encouragement which is reproduced in the
Standard Edition. Unfortunately the original of that letter was stolen at
the time of Richards death, and has not yet been recovered. (We would
welcome any information regarding its location.)
Three entries in the dictionary tell us about Richard as well as about
psychoanalysis. The first is his discussion of Geisteswissenschaften
(humanities). It concludes with Psychoanalysis avails itself first
and foremost of the explanatory methods of natural science (instinct
201
202 EPILOGUE
theory); it also attempts, however, to understand psychic phenomena

and to grasp their meaning, and in so doing it crosses over into the
humanistic field. For Richard, both were vital.
Priority was given to Freuds priority, the instincts of natural sci-
ence, but Richards beloved humanities were to be included as well.
Music, art, literature, and human meaning were the themes in psychoa-
nalysis that were most beloved by Richard. He was always surprised
by the attention given to his famous paper on the splitting of the ego:
for Richard a much less important contribution than his writing on
Beethoven, Michelangelo, or cultural symbols such as Kilroy or picto-
rial advertising.
A second entry is Esthe id. It closes with the sentence, Freud
defines psychoanalysis as the psychology of the id. Once again, Freud
is primary. Psychoanalysis is not the psychology of the ego, or the gen-
eral psychology that later ego psychologists would claim, but is defined
by the domain that is uniquely its own, the id. For Richard, that would
include its derivatives in art, symbols, and neurotic symptoms, as well
as the instincts.
The third entry is one that is absent. Richard includes several bio-
graphical entriesBreuer, Charcot, and Fechner, but not others one
might have expectedAbraham or Ferenczi, for example. Most sur-
prising, although he got to G, there is no entry for Freud! Knowing
Richard, this reflects his view that Freud was psychoanalysis. He
included Freuds mentors, but disciples were only footnotes, and Freud
himself was synonymous with the entirety of the enterprise.
From our perspective, Richards apparent megalomania was in
reality insight, and richly deserved.
TRANSCRIPT OF AN INTERVIEW WITH
RICHARD STERBA
Following is a transcript of an interview with Richard Sterba, taken

from a video shown in June 2010 at the 70th Oral History Workshop
at the June meeting of the American Psychoanalytic Association in
Washington, D C. The interviewer was Dr. William Langford, chair-
man of the Department of Child Psychiatry at the Columbia College
of Physicians and Surgeons. The interview was one of a series of inter-
views with Abram Kardiner, Sandor Rado, David Levy, and Lawrence
Kubie conducted under the aegis of the Columbia Psychiatry Electronic
Textbook Project. These interviews were conducted around 1970. The
interview with Dr. Sterba is the longest one, and was filmed at his home,
where at one point he gets up and shows Dr. Langford his art collection.
It should be noted that there are some gaps in the transcription which
occurred when the sound was inaudible.
The film used at the Oral History Workshop is deposited in the
collection of historic films of the Gitelson Film Library at the Chicago
Psychoanalytic Institute. The transcription of the Oral History Workshop
is part of the archives of the American Psychoanalytic Association
203
204 T R A N S C R I P T O F A N I N T E RV I E W W I T H R I C H A R D S T E R BA
deposited at the Oskar Diethelm Library, Weill Cornell Medical College,

New York.
dr. william langford: This afternoon we have the opportunity to

spend some time with Dr. Richard Sterba.
Now for this period of time we hope to get
something of the personal man. This man
whom so many know as a scientist, as a
teacher, as a man who worked with Freud
in Vienna and who without any question
is the person, along with his wife, who
brought psychoanalysis really into full
bloom in this area, and has contributed so
widely in so many areas. We know that
the time we can spend today in no way is
enough to accomplish what were after but
at the same time, the effort is going to be
made.
Now, Dr. Sterba, without getting into any
introductionbecause the whole time we
spend together is just thatI dont know just
how you would prefer to begin to cover this
amazing career and life.
dr. sterba: It doesnt seem to be so amazing to me.
[Laughs]. Well, I dont think I came to anal-
ysis because I was interested in psychology,
all ideas, in the gymnasium, but I had never
heard of Freud. Freud wasnt mentioned in
our studies. It was only at the university, or
rather, during my military service, which
was right after the gymnasium. During the
First World War, I came in contact with a
group of intellectuals in the officers school
who were older men, and one was an ac-
tor and one was a very, very known play-
wright and author, and one was a compos-
er and they talked about the new ideas of
Freud.
T R A N S C R I P T O F A N I N T E RV I E W W I T H R I C H A R D S T E R BA 205
It fascinated me that I began to read and during

my medical studies I attended lectures by Paul
Schilder, who was an analyst and part of the Psychi-
atric Institute under the auspices of Wagner-Jauregg,
the famous discoverer of malaria therapy, who was
against analysis in general but was rather tolerant
and had approximately the same age as Freud. They
were colleagues in some way but of a certain distance.
Schilder presented cases and explained them psycho-
dynamically and this, of course, gave us a stimulus to
read about psychoanalysis, and I got very fascinated
by Freuds writings, mainly by his style, by the clar-
ity of his expressions, by the wonderful beauty of his
diction, and then I decided I would like to know more
about it. Just at that time the Psychoanalytic Institute
in Vienna was founded. It was the second institute in
the world after the Berlin Institute, which was found-
ed by Eitingon. The director was Hitschmann and I
went to Hitschmann and he took me into personal
analysis.
I was one of the first students, I and Grete Bibring.
Maybe at the end when we show some of the docu-
ments, I can show you a document of Freud saying
I have gone through it. Isnt that interesting? Which
is a unique document because only Grete Bibring and
I have one. He signed it, not as a director of the in-
stitute, which was Helene Deutsch, but he signed it
as the president of the Vienna Psychoanalytic Society.
The other societies objected that we got our certificate
of graduation signed by Freud. So only two were is-
sued, and I have one and it hangs over there.
I went through the courses and was very well ac-
cepted there and very much favoured by Hitschmann
and by [Paul] Federn and particularly also by Wilhelm
Reich. Wilhelm Reich was one of the most prolific writ-
ers of the time, very classical still as an analyst, and
had enormous fascination for us students because he
was such a dynamic personality and he made me very
soon assistant of the Psychoanalytic Ambulatorium.

It was a psychoanalytic clinic.
At the end of my analysis I started to treat patients,
for which I got 250 shillings, which was approximately
thirty dollars or something, for five cases a month.
dr. langford: In a month?
dr. sterba: A month. [Laughs]. I was still then in rotating
internshipin rotating residence, rather, in one of the
Viennese hospitals and I finished it and took the job at
the clinic and started my psychoanalytic career.
dr. langford: Give us a date now, to when did the Institute in
Vienna
dr. sterba: The institute was started in 1923 and I finished my cours-
es in 1927. No, it was started in 1924 but I had already
started my personal analysis. Then I gradually went into
private practice and I am in private practice
dr. langford: To this day.
dr. sterba: Now, I soon became a teacher at the institute.
dr. langford: Let me ask you: at this particular time, this was after
the war, the institute started because of the increasing
demands for training
dr. sterba: It was first the institute was started because mainly, in
competition with the Berlinlets say after the model
of the Berlin Institute. But it was at the time when it
was already recognised that in order to become an
analyst you have to have a personal analysis, which
was called a training analysis. This established a kind
of organised teaching.
dr. langford: All right, this is really the beginning of a formal desig-
nation of a training analysis.
dr. sterba: Because originally, Freud, who was a genius, and could
analyse his own dreams, thought if you analyse your
dreams you can become an analyst. He didnt recogn-
ise, like so often, how difficult it was for other persons
to analyse their dreams, that you need an analyst to do
your self-analysis. He was a giant in so many respects
and was also unique in this respect.
dr. langford: But he came to this realisation also, that one really had
to have a more formal analysis.
dr. sterba: Yeah, because the others couldnt do it.

dr. langford: Because they couldnt. It did not work.
dr. sterba: But the first analysts had some discussions with him
and maybe analysed their dreams but it was [inaudi-
ble] and not a formal training analysis from the couch,
which was only instituted maybe from 1918 and 1920
on, that people came to Vienna in order to be analysed
by Freud, for the purpose of training.
dr. langford: Right. Now, Freud was, of course, continuingly active
in the society. Was he also active in the institute as you
knew it?
dr. sterba: No. You shouldnt forget that in 1923, he had his can-
cer, so he was out. He didnt attend meetings of the
society, except in the fall of 1925 he went to the morn-
ing session for [the memorial service for] Abraham,
where he didnt speak. Anna Freud read his obituary.
Then on his seventieth birthday in 1926May 6, 1926,
I remember it very wellhe accepted our congratu-
lations, of the members of the society in his home,
and of the few trainees. There were only five of us
and there we could see the thing. But then soon, not
quite soon but in 1928, he started with meetings in his
home, private scientific meetings and since the meet-
ings took place in the waiting room of his office, not
many people could attend it, so it was approximately
12 to 14 persons.
Bold [?] was always invited and then the students
were selected by Federn. Now, I happened to be a
favourite of Federns and he invited me more often
than I had it coming, so I attended approximately
eight or nine of such scientific meetings and I had
the boldnessin Jewish one would call it chutzpah
to present a paper there, the paper on sublimation
a serious sublimationon the problem of sublima-
tion, the problems in the serious sublimations, to
which Freud listened very attentively and spoke af-
terwards for almost half an hour on sublimation. But
I attended approximately eight of the meetings. Alto-
gether only twelve because Freud was sick again and
again, and the last meeting was 1932. Then I saw him
once or twice. More. Yeah, I saw him more often when
I became the librarian of the Vienna Psychoanalytic
Institute.
dr. langford: Oh, is that right?
dr. sterba: Yeah. And then Freud went with me to his library and
gave us books and so on. I saw him privately. Once it
was very amusing. Out of a book fell something, the
announcement of his office, of the opening of his office
in 1891. I said, Can I have that, Professor? He said,
Well, yes, take it. So I have it here, and theres only
one other one, a unique document. So. Because Ernst
Freud has another one, which is now in the museum
in the Maresfield Gardens in London.
dr. langford: During this time, who were the individualsyou
mentioned Federn and certain otherswho were
those that you found yourself either working with
or in close association with or deriving the greatest
stimulation from within the area of psychoanalysis?
Obviously, wed like to get into the other areas of your
life as well, as we go along.
dr. sterba: It was originally very much Wilhelm Reich. Wilhelm
Reich conducted the technical seminar.
dr. langford: In the institute?
dr. sterba: In the institute. He was a brilliant clinician. I never
heard anybody summarise a case so brilliantly as he
did. Of course, he gradually became more and more
interested in communism and left the society, went to
Berlin and so on, but the greatest stimulation I derived
from him and when I presented my first case report,
Helene Deutsch asked me, she would like to control a
case of mine because she found the report was so good.
So I had maybe ten supervisions with Helene Deutsch.
I had altogether maybe twenty-five supervisions and
then Helene Deutsch, who was the director of the in-
stitute, said, I think its time for you to swim alone. If
you havent learned it up till now, youll never learn it
and you shouldnt be told what to do and what to see.
You should find out for yourself. And I think it was
very good. They demand now 200 to 250 supervision

hours and I dont think they make better analysts as
we made at that time.
dr. langford: More control, not necessarily higher quality. Right.
dr. sterba: My technical knowledge stands from attending semi-
nars, technical seminars, for twenty yearsfirst con-
ducted by Wilhelm Reich, then by Helene Deutsch,
then by Anna Freud, and [Herman] Nunberg, and
Federn and I always reported cases. I got a tremen-
dous knowledge. If you attend such a seminar, you
have always another case, somebody elses, to add to
your own clinical material knowledge.
dr. langford: These had then something of the quality that later was
emulated in New York with [Ernst] Kris, who, where
with an ongoing, graduate kind of experience.
dr. sterba: Yeah. I tell you, it was of course a very small institute.
The first trainees were Grete Bibring and me, then
[Edward] Bibring, and [Otto] Isakower and [Robert]
Waelder, to some extent. Then Kris came in it some-
what later and [Ludwig] Eidelberg.
dr. langford: But it wasnt where they had twenty and thirty in a
class or large numbers?
dr. sterba: No, it was a maximum of twelve. Then I attended
for a while also the Childrens Seminar, which was
founded by Anna Freud together with Mrs. Sterba and
Marianne Kris. They were the first ones that started a
seminar on the technique of child analysis. That was
approximately in 1924, 1925.
dr. langford: Well, this then leads into another area. Where did Mrs.
Sterba and yourself find each other? How did you
come together and meet?
dr. sterba: I knew some of her relatives and we met. She
was, when I met her and I was already interested
in analysis, she was lector of the Psychoanalytic
Publishing House. She first had been the private sec-
retary of Otto Rank and then was one of the editors.
She edited the edition of 1926 of Freuds first days
collected works.
dr. langford: Right. In German.
dr. sterba: She was involved in a very beautiful edition and she
was on the staff of a marvellous director, only he spent
too much money.
dr. langford: Then when were you married? In what year?
dr. sterba: We married in 1926.
dr. langford: In 26. I see. And is she
dr. sterba: Shortly before I graduated.
dr. langford: I see. She at this time was already deeply involved in
her own analytic work and training.
dr. sterba: She was analysed by Alfred Freiherr von Winterstein,
a PhD. who was an early pupil of Freuds and we at-
tended the seminars together and so on. We estab-
lished a home and analytic life together.
dr. langford: Now, then, during these years, really your analytic ca-
reer in Vienna would have been from 1924, 24, along
in there. You took the job until 1938, and this obviously
had to do with the upheaval.
dr. sterba: Yeah, when Hitler came in, three days later I left.
I was the first analyst to leave Vienna with my family,
because I didnt want to be under the Nazis.
dr. langford: I see. And you had children. You had your children at
this point.
dr. sterba: Yeah, and fortunately our Viennese housekeeper came
along with us formally. I think you knew her. And she
died in the meantime. She had retired to Vienna. But
it was very fortunate because we could travel and do
all kind of things. We fled to Switzerland, and stayed
there for almost a year.
dr. langford: You lived in Switzerland for a year before coming to
the United States?
dr. sterba: Yeah, until we got the visa.
dr. langford: I see.
dr. sterba: First in Basel and then in Ascona, near Locarno on the
Lago Maggiore and it was just beautiful, if it were not
for the tremendous pressure.
dr. langford: Yeah, it would have been a lovely sojourn.
dr. sterba: It was just marvellous. Five patients from Vienna came
with me. And four of my patients came to Detroit.
dr. langford: You dont mean it!
dr. sterba: No, it was two from Switzerland, two from Holland,
and for Mrs. Sterba, a French girl.
dr. langford: I see. Just continued to
dr. sterba: So when we came here we had not to ask
dr. langford: Beginning practice. Now, how did you happen to
choose Detroit?
dr. sterba: It was so that Fritz Redl was here, who was my
analysand in Vienna, and [John] Dorsey, whom I knew
from Vienna who had been in analysis with Freud.
There were approximately ten persons in Detroit who
got their training in Chicago and psychiatrists, and
tried to commute and when we came, we could estab-
lish a [] institute here, and they didnt have. So the
field was made for us, so they say and it was the easi-
est to start, and I dont regret it.
dr. langford: Marvellous. Now, this was in many respects, however,
while there was apparently a society here at this time,
and they were a study group
dr. sterba: Yes, it needed ten members. Ten full members.
dr. langford: To become a society.
dr. sterba: And we had to scratch them together with Cleveland.
There was Finlayson [?] and Uhlich and one man
from Cincinnati, I forgot his name now. So we got ten
together
dr. langford: I see. All together to establish a society and then
beginning training.
dr. sterba: Beginning training, yeah. But I was immediately made
a training analyst, and Mrs. Sterba too, at the Chicago
Institute.
dr. langford: I see. Then under that [sic] auspices it then became an
independent institute fairly shortly thereafter.
dr. sterba: Yeah. Fairly shortly. Happel was here. Clara Happel.
dr. langford: Clara Happel. Right.
dr. sterba: So we had four training analysts.
dr. langford: At that time. Now, how did your children take the
transition? They were still quite young at this time.
dr. sterba: Monica was four and a half or five. Five. Verena was
one and a half. I just had the youngest. And Monica
had in the beginning an awfully hard time. She was
very much attached to our little estate on one of the

Austrian lakes near Salzburg in the Alps, which she
was really enthusiastic about, and she reproached us
for being unfaithful to our fatherland. And I remember
a charming little story when Mrs. Sterba left Vienna
with her. Monica took a little ladybug along and
they forgot it in the hotel at Milan, you know, and
she was inconsolable and Mrs. Sterba told her, Well,
somebody will let it fly and then it will be free. And
Monica said, But it cant live there! Its an Austrian
ladybug! [Laughs.]
dr. langford: It must have been hard on her at that time, and I would
imagine that circumstance.
dr. sterba: She wanted to feel that she has roots somewhere,
theres a status in the family of more than a hundred
years and she had the feeling that this was really some-
thing where she belonged. Its interesting that part of
the year she lives there again.
dr. langford: Oh is that right? Well, well get back tonow, how
much English had you developed as an analyst in
Vienna? That is, again, one would think immediately
of the language.
dr. sterba: I was thirty years old when I studied and I learned
English. It was rather late. I took English lessons and
then I took an American patient who didnt pay me but
who could talk German and English and I conducted
the analysis in English and where I didnt understand,
she helped me.
dr. langford: Would help you in the German?
dr. sterba: And then I had two or three, and finally five American
patients who I taught half the day, in English, in Vienna
already. So it was relatively easy.
dr. langford: At that time I would imagine there were quite a num-
ber you had written in English.
dr. sterba: I began to write in English in Ascona. A little paper.
dr. langford: I see.
dr. sterba: But papers of mine had been translated.
dr. langford: All right, now, lets also talk something about your
writings because this has been such an integral part of
your career not only in psychoanalysis but you know,

in areas relative to this and obviously your interest
in music, which well want to talk abouthow did
you come by your facility and interest in writing and
where has this
dr. sterba: I didnt have to take a course in creative writing, and
I think that such writing cannot be taught and cannot
be learned. I just wrote. But I had a clear way of think-
ing, and if you think clearly, you can write clearly if
it is not foggy. I had a rather goodparticularly in
Germana rather good style. A very good, just way
of expressing myself.
dr. langford: Did you enjoy writing before entering medicine?
dr. sterba: Only private poetry and so on, and letters. When I
wrote my first scientific papers, everything was be-
ing well written. Then there was one pointmy first
course, my first lecture course at the institute was in
1931 on the libido theoryIntroduction to the Libido
Theory, for the new students. It was rather well con-
ceived and the director of the publishing house told
me he wants to have another copybring out quickly
another copy of the Journal for Psychoanalytic Pedagogy,
and could I give him the manuscript in ten days?
I didnt have any manuscript for my class. I had nine
analytic patients at the time. So I wrote it down and
this gives the libido theory something very impact
[sic], so its just recently coming out again. Its a stan-
dard work. It was translated in Israel, in Hebrew and
in Spanish.
dr. langford: So your writing really from very early has been an in-
tegral part of your scientific work.
dr. sterba: Yeah. But I have one unfortunate thing. I can only say
as much as I know. So my lectures are short, and I dont
write books. I wrote only the Libido Theory and I
wrote a book with Mrs. Sterba together, on Beethoven
and his nephew, which came out now in a paperback.
dr. langford: I didnt know that. It apparently offended many.
dr. sterba: Oh, of course, because it destroys the hero version. It
didnt take away from the greatness of his music but it
only shows that hes a human being and not one of the
best quality.
dr. langford: Now, of course your wife shared with you your inter-
est in music, obviously, as well as many of your other
interests.
dr. sterba: Yes, she has a doctorate in musicology.
dr. langford: Right. And when did your career as a musiciannot
career, but, well, in almost a career
dr. sterba: That was, I startedit is strange how we take our mod-
els when we in the second grade of grade school,
our teacher accompanied our singing lessons with a
violin. I liked it so much that I asked my mother to
take violin lessons. I had violin lessons and from then
on started, until today. I had great teachers: [names
teachers], Rudolf Kolisch, and Checzik [spelling un-
certain] in Vienna, so I am a pretty accomplished
musician. But I still practise two or three hours a day
if I can get to it.
dr. langford: I think that those who know you as a musician would
very much have thought this could have been your ca-
reer.
dr. sterba: I would think the musicians will think he might be
hes not a very good musician but he might be a good
analyst, and the analysts think he might be a good
musician. [Laughs.] But its so that I cannot play with
many dilettantes. I play with professionalsstring
quartets, for example. And professionals like to play
with me. When Rudolf Serkin is around here, we al-
ways play somehow together.
dr. langford: Now, here again, I think that part of your personal life
and your social life and your closest friends must be
drawn also from the world of music, those who share
this.
dr. sterba: Well, we do this only for general cultural interest. My
best friend who died a few years ago was a famous
publisher, Kurt Wolff. He was the first one who pub-
lished Kafka and published our Beethoven book also.
He was a personal friend of Thomas Mann and of
Andre Gide and so on. So intellectual centres [sic] and
Erich Kahler, who died last year unfortunately, was

professor for cultural history in Princeton. These are
just, we have a congruent of interests [sic].
dr. langford: The relationship with these people, of course, has not
centred around this area since so many that you men-
tioned are, are
dr. sterba: No, I really must say that most of my friends live
in the East but I come to the East fortunately, rather
often. For seven years now I have a monthly research
project going in New York and this gives me the
opportunity first to be with top psychoanalysts and
discuss problems first of perversion, now of regres-
sion, and then gives me the opportunity to see my
daughter who lives in the New York area, and to hear
music.
dr. langford: You have summered in the East, in the North-East,
beginning when?
dr. sterba: I have summered since 1940. We go to the East every
year. We have a summer home in Vermont, as you
know, and there our friends come and where we have
the main part of our social lives there. It is very com-
fortable, very easy-going and informal.
dr. langford: Now your daughters, one is in New York.
dr. sterba: One is innow she lives in Scarsdale. Shes married to
a professor of psychiatry at Columbia University and
he is the director of training at New York Psychiatric
Institute. Also, he is a relatively young man. They just
brought together a short biography of Freud, Freud
biographical dictionary which will come out from
Columbia University.
dr. langford: Oh, is that right?
dr. sterba: Shes a psychiatric social worker. The older daughter
is a writer.
dr. langford: And she is living in Europe.
dr. sterba: Shes living mainly in Europe. Now she is in Vermont.
Her husband is a writer, also. He just finished a guide
on Turkey. They lived for three years in Turkey and
learned Turkish in a fishing village on the Turkish
Riviera.
dr. langford: Now how often do you get back to Europe? It must be
with a fair degree of regularity.
dr. sterba: At least once a year.
dr. langford: Usually once a year, or more often at times. Give
a paper
dr. sterba: Recently I gave a paper in Hamburg.
dr. langford: I would think that with your origins therehad you
been to the United States before?
dr. sterba: No. No.
dr. langford: So really when you came here to live at the time of the
war, it was your first experience?
dr. sterba: My first experience, except that I knew a lot of it from
my patients.
dr. langford: Exactly. But it hadnt been a point where you vaca-
tioned here or come before?
dr. sterba: No. We were invited 1929 to come to Boston and in
1934 again but while we are discussed [sic] with Anna
Freud, and her father wants to have some group to
stay together as long as he is there.
dr. langford: [Hanns] Sachs came before the war, did he?
dr. sterba: Yes. He came before the war. He came there approxi-
mately 1928.
dr. langford: Nineteen twenty-eight, I see. Which would have been
one of the enticements to come, that there was a begin-
ning group.
dr. sterba: Helene Deutsch came before the war.
dr. langford: So that the, really the time of the war was not the main
reason for many people coming. There were many
who came
dr. sterba: There were already those who settled earlier. Nunberg
was considering it at the time.
dr. langford: At the time, and again, not with the threat of the up-
heaval in Europe so much as the opportunity.
dr. sterba: Well, we all feared it. I mean, we all felt that it was
around the corner.
dr. langford: For some time it had been.
dr. sterba: And after. I remember when Thomas Mann was
there and gave on Freuds eightieth birthday in 1936,
gave a wonderful paper in Vienna: Freud and the
Future. And he went to Freuds house and delivered

it to Freud personally, first in a public hall. I think
it was a very solemn occasion, it was beautiful, this
book, very beautiful Thomas Mann. He liked Vienna
rather well and he asked the Chancellor Schuschnigg
whether he should settle there. He liked it more than
in Switzerland, I think. And Schuschnigg said he can-
not advise it, so we knew that it was too dangerous.
dr. langford: Could you take anything with you that you liked?
dr. sterba: The interesting thing is that we left within twenty-four
hoursdecided, and took only the necessary things.
The absolute necessary things, and didnt know what
would happen. Left our apartment with the maid
there and we got everything out later. We were not
Jewish, so it was not confiscated. We were not political
refugees. So it was just a move, a move to the United
States, and we packed everything, even the Commu-
nist Manifesto. The only thing was, I had a second
violin which didnt arrive.
dr. langford: Did you ever discover why?
dr. sterba: No. It wasnt too valuable an instrument. It was not a
great loss.
dr. langford: But for the most part you could then
dr. sterba: All the old furniture, which you see out in the hall,
which comes from that time.
dr. langford: Now, when you spoke of Monika and her attachment
to this estate, were you able to maintain this after the
war? Is it something that you could return to?
dr. sterba: These estates? Yes. She saw it in 1948, then she was
nineteen years old. Its fifteen acres of meadows and
fifteen acres of woods, and a beautiful old house
much too old to renew or something, and a boat house,
and so on. We had a marvellous view of the woods
and lake and the mountains. Some of my American
patients who went there spent their vacation with
me and said, How can you live here? Its a vacation
country. So.
dr. langford: Now, lets talk something of your experience in this
country, about psychoanalysis in Detroit in this
particular area, and really, the course of psychoanalysis

in the United States, which has been dramatically
influenced by obviously so many European trained
analysts or European-born analysts coming during
those war years. How did you find the atmosphere
towards analysis in this country? Freud always had
misgivings about how analysis would be treated by
the United States.
dr. sterba: Because he couldnt find []. [Laughs.] But I must
say, I found the reception so elastic and it was really
very easy to teach and to awaken interest, particularly
in the beginning among psychiatrists, not onlybut
deeply enhanced through the war when they saw the
value, the immediate value of psychoanalytic knowl-
edge and psychoanalytic dynamic insight into helping
people in acute situations. Then came a wave of the
other. Analysis was somewhat oversold. It was con-
sidered as a replacement of religion. Religion is declin-
ing, as you know. People clung to that and it cant give
them the emotional satisfaction which religion gives
in general because its a rational method, a rational
theory.
So analysis went to a more difficult and mostly
more difficult [sic] time. Now it will recover from this,
Im convinced, because after all, you cannot dismiss
something which is the real meat of the wholeafter
all, psychiatry has been tremendously influenced by
it. You cannot open a single psychiatric journal with-
out finding all the Freudian concepts, whether they
are either for or against it.
dr. langford: There they are.
dr. sterba: But they use it. Nobody can write a paper without re-
marking about the unconscious and repression, trans-
ference and so on, so the basic concepts are accepted
by psychiatry. But there is not so much delineation be-
tween psychoanalysis and psychiatry now, and there
shouldnt be.
dr. langford: Now, your wife being a lay person was in a rath-
er unusual position because the American view of
psychoanalysis had at some point become very fixed

as a medical discipline.
dr. sterba: Yeah. However, there was a rule made by the American
Association that whoever was a member of the Inter-
national before 1938 could become a member of the
American Psychoanalytic Association, so Waelder was
a member, and all famous lay people, and Fritz Redl
and Kris and Erik Erikson, who was Erik Homburger.
dr. langford: Now, she would personally have no difficulties.
I know, of course, and agree, that with your position,
that lay people who have made such amazing contri-
butionsAnna Freud and really many other individ-
uals, however, were rather automatically denied the
opportunity of training and in a certain sense contri-
bution, which I should think was not characteristic of
Vienna.
dr. sterba: No, not at all. I think 30 percent of the members were
lay people. Maybe 25 percent.
dr. langford: And certainly in England today, this is
dr. sterba: In England it is the same and I think it will be in
America, too, because psychiatrists have a few strikes
against them if they want to become analysts. First,
they are medical doctors and they are trained against
psychological thinking. Then they go in state hospi-
tals for their training and they learn how to mistreat
patients instead of treat them. If a physician has there,
or a psychiatrist, its 500600 patients and they just can
write prescriptions.
dr. langford: Which is really an adversity in terms of psycho
dr. sterba: And this medical thinking, is against it. Oh, Freud
said all that in his Question of Lay Analysis bril-
liantly. Freuds thinking still stands and the American
Psychoanalytic Association now is fighting to gradually
[] because the contributions were so excellent. To
think of [David] Rapaport, another friend of mine.
dr. langford: Now, also certainly in the field of child analysis, this
has been, I think, a
dr. sterba: Particularly. Yeah, because child analysis in general
is better done by a woman and the Americans dont
permit female doctors. I was so surprised. Thirty-six

per cent of the medical students when I went to medi-
cal school in Vienna were women.
dr. langford: You dont mean it! Now that is interesting.
dr. sterba: And here its 2 percent maximum. So there were many
female
dr. langford: Long before the womens liberation.
dr. sterba: Oh, long before!
dr. langford: What accounts for this? Why were there so many
dr. sterba: Oh, I think the idealist, masculine he-man who has to
be the powerful headman and so on, and I wont let
a woman touch me and examine me, and so on. Its
some false ideas. I think liberation does something
good in this respect.
dr. langford: But still, it should have been so far in advance of
this movement in the United States. It really does
amaze me.
dr. sterba: I dont know why the Americans made it so much
against women. And the women take revenge for it,
you know. They let the [father?], makes the formula
and wash the dishes and bring the money home []
and they get all the money. You know that 80 percent
of American fortune is in the hands of women, yeah.
dr. langford: Half of it is held in the hands of women.
dr. sterba: Yeah.
dr. langford: Now, what have been your, let us say your majoryou
mentioned earlier, youre delighted that you came to
Detroit and Grosse Pointe. Obviously there have been
travails and ups and downs but obviously youve also
had an opportunity as you left Europe to settle re-
ally pretty much wherever you would want to have
moved, and apparently youve had no change of mind
in the course of the years.
dr. sterba: I wouldnt have settled in Europe. It was too dangerous.
I was invited to Holland, by the way, to settle there, you
know. When we left Austria, and I looked it over, I was
alone there, and when I came back I said to my wife,
its much too close to Germany. I cant do it. Its impos-
sible. Charles [] wanted to send us to South Africa, to
Johannesburg. But fortunately, it didnt go through.
dr. langford: You didnt go to Johannesburg and youve never

regretted that.
dr. sterba: Oh no.
dr. langford: I dont really know much about Johannesburg. Has it
moved, uh ?
dr. sterba: No, I think its so reactionary and so sterile. Theres no
sense in
dr. langford: It would not have been a very suitable atmosphere?
dr. sterba: No, there was a certain person [Wolf Sachs], who was
kind ofwho wrote The Black Hamlet, but even he
moved away later and died in New York. Because it
was not a good fit. Australia seems to be somewhat
better.
dr. langford: It would have been, however, not high on your list at
that moment.
dr. sterba: No. And so many friends of mine came, too. So we had
connections right away.
dr. langford: Now, this is really perhaps a curious question to ask
you but could you conceive of yourself having gone
into any other field than analysis?
dr. sterba: I think if analysis hadnt existed I would have become
a passable doctor.
dr. langford: An internist, perhaps.
dr. sterba: An internist or something. My interest is so wide, its
not narrowed down. Even in analysis, to be a clinical
technician but you know how many people I wrote
and applied psychoanalysis. Because it would have
been too narrow for me, with my interest in music and
literature and art and so on. So I never regretted that I
couldnt do anything else, and Im glad I didnt become
a musician. I dont think I was gifted enough. I was
hesitating during the First World War: should I study
medicine or should I study music? But I knew I wasnt
gifted enough to become a great violinist and just to
sit in the orchestra and play was not satisfactory.
dr. langford: Obviously, this has been a very central theme. I dont
know how you came by your striving forI think
perfection isnt a correct term but for a distinctive,
outstanding contribution and involvement so that
obviously, what youre saying is, to be a mediocre
musician would have been a totally unsatisfactory,

mediocre physician
dr. sterba: I didnt know whether I would be an outstanding
psychoanalyst, but at least I would do something
which really would absorb my personality more than
music might have. It still absorbs a great part of my
personality.
dr. langford: But youre happy with the distribution.
dr. sterba: I have an addiction, you know. Somebody lent me a
violin, a Guarneri, which is one of the great violins.
Hes the only one besides Stradivarius, you know, and
I can play it for my lifetime and ever since then Im
addicted to the violin.
dr. langford: I can think of worse addictions. Now, currently your
life is very much, I would presume, as it has been,
devoted largely to your practice.
dr. sterba: Devoted largely to my practice, yeah. Of course, []
riding I love, enough to do also. We do ride four times
a week even here in Detroit.
dr. langford: Oh, you ride here in Detroit as well?
dr. sterba: Oh yeah, yeah. And of course, in Vermont, on holi-
days.
dr. langford: Yes. Now, you keep a stable in Vermont but you dont
go there in the wintertime.
dr. sterba: No, our house is not insulated; you cannot use it.
dr. langford: I see. And quite inaccessible. It would be difficult to
get through.
dr. sterba: But its isolated and beautiful in summertime.
dr. langford: Now, admittedly this is brief. Is there anything else
that you would like to cover before we have an oppor-
tunity to move around and go over some of the things
in the room?
dr. sterba: Not that I know of. I regret only that I lost my urge to
write, since so much is written. So much is published.
I dont want to burden the readers with more stuff than
they have to read anyway. That is the greatest difficulty
which I find nowadays, is this wealth, this flood of
publications and you cannot read all of them and its
difficult to make a choice, so one doesnt read as much
as one really should because one always fears it is not

worth it. Its only 10 per cent really worth reading. This
is maybe the difficulty of not having contact enough
with a great psychoanalytic centre. Berliner would say
you have to read his paper; you read this paper and
select better, but I have enough contact with the event
and these people, with Mr. Burger, who is in this re-
search project and [Jacob] Arlow, and so on and so one
gets things what is worth reading.
[Seems to be showing pictures on the walls of the
room.]
This here is a little capriccio by Francesco Guardi.
He was a contemporary of Tiepolo in Venice and died
in 1793 and its a very characteristic picture. He was
the son-in-law of Tiepolo and anyway he was related
by marriage to Tiepolo and this is Francesco Tiepolos
sketch by Giovanni Baptiste Tiepolo, sketch of an old
man. This is probably Austrian or southern German
painter around 1420, 1430. This is a drawing, an origi-
nal drawing by Rembrandt: Abraham and Isaac.
This is a little French statue from the early fifteenth
century. This here is Spanish, by Predella, a Catalonian
painter. Its magnificently preserved because it was
hanging in a chapel in Spain, where it was covered
with soot and drapes for centuries and is preserved to
tempura colours. Very rare.
Now this hereyou should get a good picture of
this here. This is a receipt by Michelangelo. This is old
handwriting and for part of the payment and for the
[] stitch. It says Io Michelangelo ditto Buonarotti
[continues reading in Italian], [dating uncertain] he re-
ceived 200 gold ducats. This is baroque. This is very
valuable because its from the Niederrhein and is ap-
proximately from around 1150. And this is an Austrian
painter, over there. I think thats all I have to show.
dr. langford: Now, you were going to show us your certificate.
Can you show us that?
dr. sterba: This is a certificate. It says This confirms that
Dr. Richard Sterba in Vienna has gone through the
courses of the Institute from January 1925 till July

1927 and the training, and its signed by Helene
Deutsch as the director of the institute and so its for
the Vienna Psychoanalytic Society, Professor Freud,
President.
dr. langford: And there are two of these extant?
dr. sterba: Yeah. One is Grete Bibrings; and mine. It was stopped
then because the other society complained that they
didnt have Freuds name on their certificates. So I have
it from Freud that Im an analyst. [Laughs.] Somebody
said it is like a Newton give a physicistin 200 years it
might be very valuable. By the way, this Michelangelo
receipt I got from my friend, the publisher Kurt Wolff
as a birthday present.
dr. langford: Oh you did? You have magnificent friends!
dr. sterba: He was a very, very nice man.
dr. langford: Well, thank you so much for showing us around, for
giving us your time.
dr. sterba: Thank you for coming. It was a pleasure to talk with
you.
dr. langford: Yeah, just great.
[End of interview with Dr. Richard Sterba]
ALPHABETICAL LIST OF GERMAN HEADINGS
AND THEIR ENGLISH EQUIVALENTS
abasia; Abasie adaptation; Anpassung

abnormal; abnorm adequate; adquat
aboulia; Abulie Adler, Alfred
abreaction, to abreact; abreagieren aesthetic feelings; sthetische Gefhle
abstinence; Abstinenz aetiology; tiologie
absurd; absurd affect; Affekt
accent; Akzent affection; Affektion
accidental; akzidentell affective; affektiv
acme; Akme affectivity; Affektivitt
act out; agieren aggression; Aggression
act, operation; Akt aggressive impulse or instinct;
action, reaction, activity; Aktion Aggressionstrieb
active technique; aktive Technik agoraphobia; Agoraphobie
active-passive; aktiv-passiv alcoholic delirium; Alkoholdelirium
activity; Aktivitt alcoholism; Alkoholismus
actual or current neurosis; alimentary; alimentr
Aktualneurose alloplastic; alloplastisch
actual; aktuell altruism; Altruismus
acute hallucinatory confusion; ambisexuality; Ambisexualitt
Amentia ambition; Ehrgeiz
acute; akut ambivalence of feeling;
225
226 A L P H A B E T I CA L L I S T O F G E R M A N H E A D I N G S
Gefhlsambivalenz anxiety-neurosis; Angstneurose

ambivalence; Ambivalenz anxiety-pleasure; Angstlust
amnesia; Amnesie anxiety-readiness; Angstbereitschaft
amount or charge of affect; anxiety-signal; Angstsignal
Affektbetrag apathy; Apathie
amphierotic; amphierotisch apparatus exerting [imaginary]
amphigenic; amphigen influence; Beeinflussungsapparat
amphimixis; Amphimixis appropriate; adquat
anaclitic or dependent type of object arc de cercle; Arc de cercle
choice; Anlehnungstypus der archaic; archaisch
Objektwahl ascetiscism; Askese
anaesthesia; Ansthesie asexuality, absence of sexuality;
anagogic; anagogisch Asexualitt
anal character; Analcharakter asocial; Asozial
anal erotism; Analerotik, Analitt association; Assoziation
anal region; Afterzone association-experiment;
anal region; Analzone Assoziationsexperiment
anal; anal association-psychology;
analgesia; Analgesie, Assoziationspsychologie
anal-sadistic; analsadistisch asthenia; sthenie
analysand; Analysand asthma; Asthma
analysis; Analyse atonement; Bue
analyst; Analytiker attack; Anfall, Attacke
anamnesis; Anamnese attention; Aufmerksamkeit
animatism; Animatismus attention-theory of parapraxes;
animism; Animismus Aufmerksamkeitstheorie der
antagonistic; antagonistisch Fehlleistungen
anthropology; Anthropologie aura; Aura
anthropophagy; Anthropophagie authority; Autoritt
anticathexis; Gegenbesetzung autism; Autismus
anticipatory anxiety; Erwartungsangst autistic thinking; autistisches Denken
anticipatory idea or image; autoerotism; Autoerotismus;
Erwartungsvorstellung Autoerotik
antithesis, the opposite; Gegensatz autohypnosis; Autohypnose
antithetical or contrary sense of automatic actions; automatische
primal words; Gegensinn der Handlungen
Urworte automatic obedience; Befehlsautomatie
antithetical pairs; Gegensatzpaar automatism; Automatismus
anxiety hysteria; Angsthysterie autoplastic; Autoplastisch
anxiety; Angst autosuggestion; Autosuggestion
anxiety-dream; Angsttraum autosymbolic phenomenon;
anxiety-equivalent; Angstquivalent autosymbolisches Phnomen
A L P H A B E T I CA L L I S T O F G E R M A N H E A D I N G S 227
autotomy; Autotomie circumcision; Beschneidung

auxiliary; auxilir Clan
avarice; Geiz clitoris; Klitoris
Coitus a tergo
bed-wetting; Bettnssen Coitus inter femora
being beaten; Geschlagenwerden Coitus interruptus
being devoured; Gefressenwerden Coitus more ferarum
belief in demons; Dmonenglaube Coitus per anum
belief; Glaube complemental series; Ergnzungsreihe
binding; Bindung confession; Beichte
bioanalysis; Bioanalyse confession; Gestndnis
biogenetic law; biogenetisches conflict of ambivalence;
Grundgesetz Ambivalenzkonflikt,
biology; Biologie Ambivalenzkampf
bipolarity; Bipolaritt conscience; conscience
birth; Geburt conscience; Gestndniszwang
birth-trauma; Geburtstrauma conscience; Gewissen
bisexuality; Bisexualitt conscientiousness; Gewissenhaftigkeit
bite, biting; beien conscious; Bewut
blasphemy; Blasphemie consciousness; Bewutsein
blinding; Blendung consciousness; conscience
blocking of affect; Affektsperre consideration of suitability for plastic
borrowed sense of guilt; entlehntes representation; Darstellbarkeit,
Schuldgefhl Rcksicht auf
Breuer, Josef constitution; Anlage
bridge; Brcke contraction of the visual field;
brother horde; Bruderhorde Gesichtsfeldeinschrnkung,
periphere
catabolic; dissimilatorisch convenience- or accommodation-
cathexis; Besetzung dream; Bequemlichkeitstraum
character analysis; Charakteranalyse copulation; Coitus
character; Charakter couism; Couismus
characterology; Charakterologie counter-charge [of energy];
character-resistance; Gegenbesetzung
Charakterwiderstand countertransference;
Charcot, Jean Martin Gegenbertragung
charge; Besetzung counter-wish dream;
chemistry of sexual processes; Gegenwunschtraum
Chemismus der Sexualvorgnge cruelty; Grausamkeit
child guidance; Erziehungsberatung Cs.; Bw.
chorea; Chorea cunnilinctus; Cunnilingus
chronic; chronisch current; aktuell
defecation; Defkation dipsomania; Dipsomanie

defence neuropsychoses; discharge; Abfuhr
Abwehrneuropsychosen disgust; Ekel
defence; Abwehr disposition; Disposition
deferred obedience; Gehorsam, dissocial; dissozial
nachtrglicher dissociation of consciousness;
defloration; Defloration Bewutseinsspaltung
defusion; Entmischung dissociation; Abspaltung
degeneration; Degeneration dissociation; Dissoziation
degeneration; Entartung distortion; Entstellung
dgnr Don Juan
Dj entendu Dora
Dj prouv double; Doppelgnger
Dj racont doublet; Doublette
Dj vu drama; Drama
dlire de toucher dream caused by [physiological]
delirium; Delirium need; Bedrfnistraum
delusions of being influenced; dreams of recovery; Genesungstrume
Beeinflussungswahn dualistic conception; dualistische
delusions of grandeur; Grenwahn Auffassung in der Psychoanalyse
delusions of jealousy; Eifersuchtswahn dynamics of mental life; Dynamik des
delusions of observation; Seelenlebens
Beobachtungswahn dysmenorrhea; Dysmenorrhoe
delusions of reference;
Beziehungswahn early analysis; Frhanalyse
Dementia praecox echolalia; Echolalie
dementia; Demenz echopraxia; Echopraxie
dependence of the ego; ecokinesis; Echokinese
Abhngigkeiten des ichs ecphorise; ekphorieren
depersonalisation; Depersonalisation ecstasy; Ekstase
depersonalisation; Entfremdung education; Erziehung
depression; Depression egotism; Egoismus
desexualisation; Desexualisierung ejaculation; Ejakulation
desire; Bedrfnis elaboration; Bearbeitung
destructive instinct; Destruktionstrieb elliptic representation; elliptische
Destrudo Darstellung
determinism; Determinismus emasculation; Entmannung
detumescence; Detumeszenz embarrassment; Befangenheit
development of affect; emotion; Emotion
Affektentwicklung emotion; Gemtsbewegung
diagnosis; Diagnose empiricism; Empirie
dichronous onset of sexuality; end pleasure; Endlust
Ansatz, zweizeitiger der Sexualitt endogenous; endogen
endopsychic; endopsychisch Fehlidentfizierung, geschlechtliche

engram; Engramm fausse reconnaissance
enlightenment; Aufklrung fear of venereal diseases;
enuresis; Enuresis Geschlechtskrankheiten, Angst vor
epicrisis; Epikrise fear; Angst
epidermal incorporation; epidermale fear; Furcht
Einverleibung Fechner, Gustav Theodor
epilepsy; Epilepsie feeling; Gefhl
equivalent; quivalent fellatio; Fellatio
erection; Erektion feminine; feminine
erethistic; erethisch fetishism; Fetischismus
ereutophobia; Ereutophobie fire; Feuer
ereutophobia; Erythrophobie fixation; Fixierung
eros; Eros flatus; Flatus
erotism; Erotik flight; Flucht
erotisation; Erotisierung flying dream; Flugtraum
erotogenic zone; erogene Zone Folie
erotogenicity; Erogeneitt folklore; Folklore
erotomania; Erotomanie foot; Fu
error; Fehlleistung forced fantasies; forcierte Phantasien
ethics; Ethik free association; Einfall, freier
evenly hovering attention; frigidity; Frigiditt
gleichschwebende Aufmerksamkeit functional phenomenon; funktionales
exceptions; Ausnahmen Phnomen
excitement, excitation; Erregung functional; funktionell
exhibitionism; Exhibitionismus
exogamy; Exogamie gaps in memory; Gedchtnislcke
exogenic; exogen genetic method; genetische Methode
expenditure of energy in abstract genital organisation;
thought; Abstraktionsaufwand Genitalorganisation
expenditure of energy; Aufwand genital primacy, primacy of the
expression; Ausdruck genital zone; Genitalprimat
extragenital; extragenital genitality; Genitalitt
extraversion; Extraversion Gestalt; Gestalt
eye; Auge gestures, magic[al]; Gebrde, magische
ghosts; Geister
faeces; Faeces gift; Begabung
faith; Glaube gift; Geschenk
falling dream; Falltraum give up, forego, relinquish; Aufgeben
family complex; Familienkomplex globus hystericus; globus hystericus
family neurosis; Familienneurose god; Gott
family romance; Familienroman gold; Gold
faulty sexual identification; gratification; Befriedigung
humanities, the; Geisteswissenschaften narcissistic character; narzitischer

hysterical character; hysterischer Charakter [see Charakter]
Charakter [see Charakter] need; Bedrfnis
hysterical counter-will; Gegenwille, neurosis of feeling embarrassed;
hysterischer Befangenheitsneurose
neurotic character; neurotischer
id; Es Charakter [see Charakter]
impetus; Drang nightmare; Alptraum
impulse to devour; Fretrieb number three, the; Dreizahl
impulse to take possession of; nutritional instinct; Ernhrungstrieb
Bemchtigungstrieb
impulse; Drang obsessional neurotic character;
impulsive character; triebhafter zwangsneurotischer Charakter [see
Charakter [see Charakter] Charakter]
incorporation; Einverleibung occupational neurosis; Berufsneurose
insanity; Geisteskrankheit olfactory erotism; Geruchserotik
instinct of curiosity; Forschungstrieb omission; Auslassung
instinct of mastery; omnipotence of thought; Allmacht der
Bemchtigungstrieb Gedanken
interpretation; Deutung opposite, [the]; Gegenteil
intestinal canal; Darm oral character; oraler Charakter [see
investigatory instinct; Forschungstrieb Charakter]
jealousy; Eifersucht pairs of opposites; Gegensatzpaar

paranoid dementia; Dementia
leaning upon; Anlehnung paranoides
liberation of affect; Affektentbindung parapraxis; Fehlleistung
living out; Ausleben penance; Bue
look [at]; Beschauen permanent trace; Dauerspur
physician; Arzt
megalomania; Grenwahn playing doctor; Doktorspiel
memory trace; Gedchtnisspur pleasure in excretion; Exkretionslust
memory traces; Erinnerungsspur pleasure in movement; Bewegungslust
memory; Erinnerung poet, imaginative writer; Dichter
memory; Gedchtnis poetry, creative writing; Dichtung
mental apparatus; Apparat, predisposition; Disposition
psychischer (seelischer) pregnancy; Graviditt
Meynerts amentia; Amentia present; aktuell
miserliness; Geiz present; Geschenk
misprint; Druckfehler pricks of conscience; Gewissensbisse
money; Geld principle of multiple function;
moral anxiety; Gewissensangst Funktion, Prinzip der mehrfachen
prohibition of thought; Denkverbot strangulated affect; eingeklemmter

prostitute; Dirne Affekt
prostitution-complex; Dirnenkomplex substitutive formation, substitute-
psychic or mental energy; Energie, formation; Ersatzbildung
seelische substitutive gratification or
psychical equilibrium; Gleichgewicht, satisfaction; Ersatzbefriedigung
seelisches superstition; Aberglaube
supposed or imagined faulty
rejection; Ablehnung action, mistake, or blunder;
remorse; Gewissensbisse Fehlhandlung, vermeintliche
reproduction; Fortpflanzung symbolic equation; Gleichung,
repudiation; Ablehnung symbolische
reversal of affect; Affektverkehrung
revivification; Auffrischung talent; Begabung
teleological; final
satisfaction of impulses in action; temporary loss of consciousness;
Ausleben Absenz
satisfaction; Befriedigung tendency to economy;
screen memory; Deckerinnerung Ersparnistendenz
second consciousness; condition seconde thing-image; Dingvorstellung
self-will, obstinacy, stubbornness; thought; Denken
Eigensinn thought-identity; Denkidentitt
sexual aberrations; Abirrungen, touch, touching; Berhrung
sexuelle treatment; Behandlung
sexual characters; turning away; Abwendung
Geschlechtsmerkmale twilight state; Ausnahmszustand
sexual frigidity; Geschlechtsklte twilight state; Dmmerzustand
sexual instinct; Geschlechtstrieb
sexual intercourse; Geschlechtsverkehr unconsummated; frustran
sexual investigation; Forschung, upbringing, according to context;
sexuelle Erziehung
sexual precocity; Frhreife, sexuelle urge; Drang
simulated recovery; dissimulieren
slight feeble-mindedness; Debilitt vomiting; Erbrechen
sociology; Gesellschaftslehre
soil with faeces; Einkoten weaning; Entwhnung
spirits; Geister wetting; Einnssen
splitting of consciousness; wish for recovery; Genesungswunsch
Bewutseinsspaltung withdrawal of libido within oneself;
splitting off; Abspaltung Einziehung der Libido
state of feeling alienated from reality; withdrawal; Abwendung
alieniert work; Arbeit
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DICTIONARY OF PSYCHOANALYSIS

Dr. Richard Sterba

The French translation of the headings was undertaken by la commission lin-

First published in 2013 by

Copyright 2013 by Richard Sterba

All rights reserved. No part of this publication may be reproduced, stored in

British Library Cataloguing in Publication Data

A C.I.P. for this book is available from the British Library

Typeset by V Publishing Solutions Pvt Ltd., Chennai, India

Printed in Great Britain

PREFACE TO RICHARD STERBAS DICTIONARY

TRANSCRIPT OF AN INTERVIEW WITH RICHARD STERBA 203

ALPHABETICAL LIST OF GERMAN HEADINGS AND THEIR

the volume, and who provided me with valuable information about

All translations entail a compromise on the part of the translator between

maintain historical authenticity, I have elected to retain the terminology

Dear Dr. Sterba, Your Dictionary gives me the impression of being a

A facsimile of the original of this letter, along with the original of

The meaning of the phrase psychoanalytic dictionary is, on the

The core point of using the metaphor of a psychoanalytic dictionary

Pines psychoanalytic dictionary is echoed in Bologninis (2011)

only glimpsed it and, not knowing German, picked up the meanings of

This German language book is the first surviving glossary of

the dictionary to its completion by writing entries from letters

The text, though offered as a Festschrift to Freud, is hardly restricted to

Sterbas book also contains the seeds of many important ideas

Coming back full circle to the three interpretations of the phrase

metaphorical level, it rejuvenates the drive-theory perspective and the

Hoffer, P. (2008). Ferenczis collaboration with Rank: on paradigm shift

Abasie (abasia; abasie)

Aberglaube (superstition; superstition)

compulsive illness that represent the largest portion of superstitious

Abfuhr (discharge; dcharge, dversement)

inadequate, discharge by means of its unconscious satisfaction. The

Abhngigkeiten des Ichs (dependence of the ego;

Abirrungen, sexuelle (sexual aberrations; aberrations sexuelles)

Abkmmlinge des Unbewuten (derivatives of the unconscious;

The derivatives of the unconscious play a major role in analytic therapy,

Ablehnung (rejection, repudiation; rejet, repudiation)

Abnorm (abnormal; anormal)

abreagieren (abreaction, to abreact; abraction, abragir)

affective reactions (see affect [Affekt]). The energy that is brought in

Absenz (temporary loss of consciousness; perte

Abspaltung (splitting off, dissociation; viction)

Abstinenz (abstinence; continence, abstinence sexuelle)

Abstraktionsaufwand (expenditure of energy in abstract

absurd (absurd; absurd)

Abulie (aboulia; aboulie)

Abwehr (defence; dfense)

Abwehrneuropsychosen (defence neuropsychoses;

Abwendung (turning away, withdrawal; retrait dinvestissement)

means retraction of the cathexis that had been imparted to external

Adquat (adequate, appropriate; adquat)

quivalent (equivalent; quivalent)

sthetische Gefhle (aesthetic feelings; sentiments esthtiques)

pleasure from pure activity of its own. Aesthetic pleasure is of this