Part 7

We shall naturally not be surprised to hear that the sexual tendencies that are inhibited in their aims arise out of the directly sexual ones when inner or outer obstacles make the sexual aims unattainable. The repression during the period of latency is an inner obstacle of this kind--or rather one which has become inner. We have assumed that the father of the primal horde owing to his sexual intolerance compelled all his sons to be abstinent, and thus forced them into ties that were inhibited in their aims, while he reserved for himself freedom of sexual enjoyment and in this way remained without ties. All the ties upon which a group depends are of the character of instincts that are inhibited in their aims. But here we have approached the discussion of a new subject, which deals with the relation between directly sexual instincts and the formation of groups.

D. The last two remarks will have prepared us for finding that directly sexual tendencies are unfavourable to the formation of groups. In the history of the development of the family there have also, it is true, been group relations of sexual love (group marriages); but the more important sexual love became for the ego, and the more it developed the characteristics of being in love, the more urgently it required to be limited to two people--_una cum uno_--as is prescribed by the nature of the genital aim. Polygamous inclinations had to be content to find satisfaction in a succession of changing objects.

Two people coming together for the purpose of sexual satisfaction, in so far as they seek for solitude, are making a demonstration against the herd instinct, the group feeling. The more they are in love, the more completely they suffice for each other. The rejection of the group's influence is manifested in the shape of a sense of shame. The extremely violent feelings of jealousy are summoned up in order to protect the sexual object-choice from being encroached upon by a group tie. It is only when the tender, that is, the personal, factor of a love relation gives place entirely to the sensual one, that it is possible for two people to have sexual intercourse in the presence of others or for there to be simultaneous sexual acts in a group as occurs at an orgy. But at that point a regression has taken place to an early stage in sexual relations, at which being in love as yet played no part, and all sexual objects were judged to be of equal value, somewhat in the sense of Bernard Shaw's malicious aphorism to the effect that being in love means greatly exaggerating the difference between one woman and another.

There are abundant indications that being in love only made its appearance late on in the sexual relations between men and women; so that the opposition between sexual love and group ties is also a late development. Now it may seem as though this assumption were incompatible with our myth of the primal family. For it was after all by their love for their mothers and sisters that the troop of brothers was, as we have supposed, driven to parricide; and it is difficult to imagine this love as being anything but unbroken and primitive--that is, as an intimate union of the tender and the sensual. But further consideration resolves this objection into a confirmation. One of the reactions to the parricide was after all the institution of totemistic exogamy; the prohibition of any sexual relation with those women of the family who had been tenderly loved since childhood. In this way a wedge was driven in between a man's tender and sensual feelings, one still firmly fixed in his erotic life to-day.[73] As a result of this exogamy the sensual needs of men had to be satisfied with strange and unloved women.

In the great artificial groups, the church and the army, there is no room for woman as a sexual object. The love relation between men and women remains outside these organisations. Even where groups are formed which are composed of both men and women the distinction between the sexes plays no part. There is scarcely any sense in asking whether the libido which keeps groups together is of a homosexual or of a heterosexual nature, for it is not differentiated according to the sexes, and particularly shows a complete disregard for the aims of the genital organisation of the libido.

Even in a person who has in other respects become absorbed in a group the directly sexual tendencies preserve a little of his individual activity. If they become too strong they disintegrate every group formation. The Catholic Church had the best of motives for recommending its followers to remain unmarried and for imposing celibacy upon its priests; but falling in love has often driven even priests to leave the church. In the same way love for women breaks through the group ties of race, of national separation, and of the social class system, and it thus produces important effects as a factor in civilization. It seems certain that homosexual love is far more compatible with group ties, even when it takes the shape of uninhibited sexual tendencies--a remarkable fact, the explanation of which might carry us far.

The psycho-analytic investigation of the psycho-neuroses has taught us that their symptoms are to be traced back to directly sexual tendencies which are repressed but still remain active. We can complete this formula by adding to it: or, to tendencies inhibited in their aims, whose inhibition has not been entirely successful or has made room for a return to the repressed sexual aim. It is in accordance with this that a neurosis should make its victim asocial and should remove him from the usual group formations. It may be said that a neurosis has the same disintegrating effect upon a group as being in love. On the other hand it appears that where a powerful impetus has been given to group formation, neuroses may diminish and at all events temporarily disappear. Justifiable attempts have also been made to turn this antagonism between neuroses and group formation to therapeutic account. Even those who do not regret the disappearance of religious illusions from the civilized world of to-day will admit that so long as they were in force they offered those who were bound by them the most powerful protection against the danger of neurosis. Nor is it hard to discern in all the ties with mystico-religious or philosophico-religious sects and communities the manifestation of distorted cures of all kinds of neuroses. All of this is bound up with the contrast between directly sexual tendencies and those which are inhibited in their aims.

If he is left to himself, a neurotic is obliged to replace by his own symptom formations the great group formations from which he is excluded. He creates his own world of imagination for himself, his religion, his own system of delusions, and thus recapitulates the institutions of humanity in a distorted way which is clear evidence of the dominating part played by the directly sexual tendencies.[74]

E. In conclusion, we will add a comparative estimate, from the standpoint of the libido theory, of the states with which we have been concerned, of being in love, of hypnosis, of group formation, and of the neurosis.

_Being in love_ is based upon the simultaneous presence of directly sexual tendencies and of sexual tendencies that are inhibited in their aims, so that the object draws a part of the narcissistic ego-libido to itself. It is a condition in which there is only room for the ego and the object.

_Hypnosis_ resembles being in love in being limited to these two persons, but it is based entirely upon sexual tendencies that are inhibited in their aims and substitutes the object for the ego ideal.

_The group_ multiplies this process; it agrees with hypnosis in the nature of the instincts which hold it together, and in the replacement of the ego ideal by the object; but to this it adds identification with other individuals, which was perhaps originally made possible by their having the same relation to the object.

Both states, hypnosis and group formation, are an inherited deposit from the phylogenesis of the human libido--hypnosis in the form of a predisposition, and the group, besides this, as a direct survival. The replacement of the directly sexual tendencies by those that are inhibited in their aims promotes in both states a separation between the ego and the ego ideal, a separation with which a beginning has already been made in the state of being in love.

_The neurosis_ stands outside this series. It also is based upon a peculiarity in the development of the human libido--the twice repeated start made by the directly sexual function, with an intervening period of latency.[75] To this extent it resembles hypnosis and group formation in having the character of a regression, which is absent from being in love. It makes its appearance wherever the advance from directly sexual instincts to those that are inhibited in their aims has not been completely successful; and it represents a _conflict_ between those instincts which have been received into the ego after having passed through this development and those portions of the same instincts which, like other instinctive desires that have been completely repressed, strive, from the repressed unconscious, to attain direct satisfaction. The neurosis is extraordinarily rich in content, for it embraces all possible relations between the ego and the object--both those in which the object is retained and others in which it is abandoned or erected inside the ego itself--and also the conflicting relations between the ego and its ego ideal.

INDEX

_Abraham_, 62, 108.

Affectivity. _See under_ Emotion.

Altruism, 57.

Ambivalence, 18, 55, 61.

Anaclitic type, 60.

Archaic inheritance, 10, 99.

Army 42-6, 89, 94, 110, 122.

Autistic mental acts, 2.

_Bernheim_, 35, 100

_Bleuler_, 2.

Brothers, 43, 114. in Christ, 43. Community of, 90, 112, 122.

_Brugeilles_, 34.

_Caesar_, 44.

Cathexis, 18, 20, 28, 117. Object-, 48, 58, 60-1, 71-2, 76.

Catholic Church, 42-3, 111, 123.

Celibacy of priests, 123.

Censorship of dreams, 16, 69.

Chieftains, Mana in, 96.

Children, 14, 16, 18-19, 30, 67 82, 91. Dread in, 83, 85-6. Parents and, 54, 86, 116. Sexual object of, 72, 116. Unconscious of, 18.

_Christ_, 42-5, 50, 111. Equal love of, 50. Identification with, 111.

Church, 42-3, 89, 94, 110-11, 122-3.

Commander-in-Chief, 42-5.

Conflict, 18, 107, 126.

Conscience, 10, 28, 68-9, 75, 79 Social, 88.

Contagion, Emotional, 10-13, 27, 34-5, 46-7.

Crowd, 1, 3, 26, 92.

Danger, Effect on groups, 46-9.

_Darwin_, 90.

Delusions: of inferiority, 107. of observation, 69.

Devotion to abstract idea, 17, 75.

Doubt: absence in groups, 15-16 interpretation in dreams, 15-16.

Dread: Children's, 83, 85-6. in a group, 46-8, 50. in an individual, 47-8. Neurotic, 48. of society, 10. Panic, 45-9.

Dream, 20, 69, 104. Interpretation of doubt and uncertainty in, 15-16. symbolism, 114.

Duty, Sense of, 84, 88, 95.

Ego, 10, 18-19, 62-70, 74, 84, 93, 100-9, 120, 125-7. Relations between ego ideal and, 68-70, 103, 105-10. Relations between object and, 62-70, 74-6, 108-10.

Ego ideal, 68-70, 74-7, 80, 100-3, 105-10, 113, 126-7. Abrogation of the, 105. Hypnotist in the place of, 77. Object as substitute for, 74-6, 80, 103, 110. Relations between ego and, 68-70, 103, 105-10. Testing reality of things, 77. The first, 113.

Egoism, 57.

Emotion: Ambivalent, 18, 55. Charge of, 28. Contagion of. _See_ Contagion. Intensification of, in groups, 16, 23, 27-30, 33, 46, 81. Primitive induction of, 27, 34, 46-7. Tender, 72-3, 78, 116-17.

Emotional tie, 40, 43, 45, 52-3, 59-60, 64-5, 81, 88, 91, 94, 100, 117-20. Cessation of, 46-9.

Empathy, relation to identification, 66, 70.

Enthusiasm, in groups, 25.

Envy, 87-8.

Equality, demand for, 88, 89.

Eros, 38-40.

Esprit de corps, origin of, 87.

Ethical: conduct of a group, 18. level of Christianity, 111. standards of individual, 24-5.

Fairy tales, the hero in, 114.

Family, 70, 95, 100, 113, 120. a group formation, 95. and Christian community, 43. and social instinct, 3. Primal, 122.

Fascination, 11, 13, 21, 75.

Father, 43, 92, 98-9. Equal love of, 95. God, 115. Identification with, 60-2. Object tie with, 62. Primal, 92, 94-5, 99-100, 112-13, 115, 120. Deification of, 93, 115. Killing the, 94, 112-13, 122. Surrogate, 43, 114.

_Federn, P._, 50.

_Felszeghy, Bela v._, 48.

_Ferenczi_, 76, 98.

Festivals, 105.

Folk-lore, 25.

Folk-song, 25.

French Revolution, 26.

Function: for testing reality, 20, 77. (Instanz), 15.

Gemeingeist, origin of, 87.

Genital organisation, 19.

God, 85, 96. Father, 115.

Gregariousness, 83-4, 92.

Group: Artificial, 41-2, 52, 82, 89, 94, 110, 122. Different kinds of, 26, 41. Disintegration of, 49-51. Dread in, 47. Equality in, 89. feeling, 86-7, 121. Heightened affectivity in. _See under_ Emotion. ideal, 100, 102. Intellectual capacity of, 14, 18, 23, 25, 29, 31, 33, 81. Intensification of emotion in. _See under_ Emotion. Leaders of. _See under_ Leader. Libidinal structure of, 37, 40, 44-5, 47, 51, 53-4, 70, 79-80, 102-3. marriages, 120. Mental change of the individual in, 6-14, 33-4, 45, 56, 81, 102. mind, 3, 5-27, 40, 49, 82. Organisation in, 26, 30-1, 33, 41-2, 80, 82, 90. Primitive, 31, 33, 41, 80. psychological character of, 6-32. psychology, 1-4, 6, 25-6, 33-4, 37, 45, 53, 59, 92-4, 101, 112, 114. Revolutionary, 26. Sexual instincts and, 120. spirit, 37. Stable, 26, 41, 84, 101. Suggestibility of, 11, 13, 35, 84-5. Transient, 25, 41, 84, 101.

Guilt, Sense of, 20, 63, 65, 84, 106.

Gynaecocracy, 113.

Hatred, 53, 56.

_Hebbel_, 49.

Herd, 83-5, 89. instinct, 3, 83-6, 105, 121.

Hero, 17, 113-15.

Homosexuality, 57, 66-7, 94, 123.

Horde Primal, 89-95, 99, 113-14, 120. Father of the. _See under_ Father.

Hypnosis, 10-13, 20-1, 77-9, 81, 95-100, 125-6. a group of two, 78, 100. and sleep, 79, 98. of terror, 79.

Hypnotist, 13, 77, 95-9.

Hysteria, Identification in, 63-5.

Idealisation, 74. Identification, 59-70, 75-6, 84, 86-9, 94, 101-3, 111, 125. Ambivalent, 61. in hysterical symptom, 63-5. Regression of object-choice to, 64. with a lost or rejected object, 67-8, 108-9. with Christ, 111. with the father, 60-2. with the hero, 115. with the leader, 110-11.

Imitation, 34-5, 65, 70.

Individual: a member of many groups, 101. Dread in, 47-8. Mental change in a group, 6-14, 33-4, 45, 56, 81, 102. Psychology, 1-2, 92-3, 112, 114.

Induction of Emotion, 27, 34, 46-7.

Infection, mental, 64-65.

Inferiority, Delusions of, 57, 106-7.

Inheritance, archaic, 10, 99.

Inhibition: Collective, of intellectual functioning, 23, 33. Removal of, 17, 28, 33.

Instinct: Herd, 3, 83-6, 105, 121. inhibited in aim, 72-3, 78, 115-26. Life and death, 56. Love, 37, 39, 58. Nutrition, 85. Primary, 84-5. Self-preservative, 34, 85. Sexual, 19, 39, 56, 71-8, 85-5, 94, 115-26. Social, 3. unhibited in aim, 73, 77-8, 94, 115-26. Unconscious, 10.

Intellectual ability, lowering of, in groups, 14, 18, 23, 25, 29, 31, 33, 81.

Introjection, of object into ego, 65, 67-8, 76.

Jealousy, 121.

Kings, Mana in, 96.

_Kraškovič, B. Jnr._, 23.

_Kroeger_, 90.

Language, 25, 38, 71.

Latency, period of, 72, 117, 120, 126.

Leader, 20-2, 41, 44-5, 78, 82, 85, 89, 92, 99, 110. Abstractions as substitutes for, 53. Equal love of, 93, 95. Identification with, 110-11. Killing the, 90. Loss of, 49. Negative, 53. Prestige of, 21-2. the group ideal, 100, 102, 110. Tie with, 49, 52, 66.

_Le Bon_, 5-25, 29, 34, 82, 84, 100-1.

Libidinal: structure of the group, 37, 40, 44-5, 47, 53, 70, 79-80, 102-3. The word, 44. ties, 44, 56-8, 65, 93, 100. in the group, 45, 51, 54.

Libido, 33-40, 44, 57, 79, 83, 102, 111, 116, 119, 123, 126. Narcissistic, 58, 74, 93, 104, 125. Oral phase of, 61. theory, 57, 83, 125. Unification of, 19. Withdrawal of, 108.

Love, 37-40, 42, 73, 87, 108, 122. a factor of civilisation, 57, 93. and character formation, 94, 118-20. and hatred, 56. Being in, 58, 71-9, 120-1, 124-6. Child's, 116-17. Christ's, 43. Equal, 42, 50, 89, 93. Pauline, 118. Self-. _See under_ Narcissism. Sensual, 71-3, 78, 117. Sexual, 37-8, 57, 120-2. Sublimated homosexual, 57. The word, 37-9, 71. Unhappy, 75. Unsensual, 73.

_McDougall_, 1, 26-31, 34-6, 46-7, 49, 84.

Magical power of words, 19.

Magnetic influence, 11.

Magnetism, animal, 96.

Mana, 96.

Mania, 106-9.

_Marcuszewicz_, 68.

Marriage, 54, 120.

Melancholia, 68, 106-9.

Metapsychology, 63, 118.

_Moede, Walter_, 24.

_Molière_, 119.

Morality, Totemism the origin of, 90.

Mother deities, 113, 115.

Multicellularity, 7, 32, 83.

Myth, 113-15.

_Nachmansohn_, 39.

Names, Taboo upon, 19.

_Napoleon_, 44.

Narcissism, 2, 38, 54-8, 69, 74-5, 93, 94, 104.

_Nestroy_, 49.

Neurosis, 18, 20, 37, 44, 58, 63, 103-4, 123-26.

_Nietzsche_, 93.

Nutrition, Instinct of, 84.

Object, 57-8, 62, 68, 74, 87, 93, 104, 125, 127. cathexis, 48, 58, 60-1, 71-2, 76. Change of, 18, 119, 121. Child's, 72. -choice, 54, 62, 64, 74, 111, 119, 121. Eating the, 61-62. Hyper-cathexis of, 76. Identification with ego, 108. Less or Renunciation of, 68, 108. -love, 56, 63, 74, 111. Relations with the ego, 65, 67-8, 70, 76. Sexual, 67, 72-3, 116. Substituted for ego ideal, 74, 80, 103, 125.

Observation, delusions of, 69.

Oedipus complex, 60-61, 63, 66, 117. Inverted, 62.

Oral phase of organisation of the libido, 61.

Organisation in groups, 26, 30-1, 33, 41-2, 80, 82, 90.

Orgy, 121.

Panic, 45-9.

Pan-sexualism, 39.

_Paul, Saint_, 39, 118.

_Pfister_, 39, 119.

_Plato_, 38.

Poet, the first epic, 113-114.

Power, 9, 15, 28. of leaders, 21. of words, 19.

Prestige, 21-2, 34.

Primitive peoples, 14, 18-19, 24, 92, 96, 105.

Psycho-Analysis, 4, 7, 14, 18, 36, 38-9, 59-60, 84, 97.

Psychology: Group, 1-4, 6, 25-6, 33-4, 37, 45, 53, 59, 92, 94, 101. Group and individual, 1-2, 92-93, 112, 114.

Psychoses, 66, 103.

Puberty, 67, 72-73.

Races, repugnance between related, 55.

_Rank, Otto_, 112, 114.

Rapport, 97.

Reality: Function for testing, 20, 77. Contrast between Objective and Psychological, 20.

Regression, 82, 91, 117, 121, 126.

Religion, 51, 90. Wars of, 51.

Repressed: Sexual tendencies, 74, 117, 123-4. The, 10, 104, 117-18, 126.

Repression, 9, 54, 64-5, 69, 72, 84, 95, 105, 117, 120.

Resistance, 84, 104.

Responsibility, Sense of, 9-10, 29-30.

_Richter, Konrad_, 36.

_Sachs, Hanns_, 16, 115.

_Schopenhauer_, 54.

Self-: consciousness, 30-1. depreciation, 107. love. _See under_ Narcissism. observation, 69. preservation, 15, 34, 84-5. sacrifice, 11, 38, 75.

Sex, 39.

Sexual: act, 92, 121. aims, 58, 72. Diversion of instinct from, 58. Infantile, 72. Obstacles to, 120. life, 19, 72. over-estimation, 53-5. Tendencies, Inhibited and uninhibited. 72-3, 77-8, 94, 115-16, 125-26. union, 37-8.

_Shaw, Bernard_, 121.

_Sidis, Boris_, 84

_Sighele_, 24-5.

_Simmel, E._, 44.

Sleep, 98, 104. and hypnosis, 98.

_Smith, Robertson_, 70.

Social: duties, 88, 95. relations, 2-3, 57.

Socialistic tie, 51.

Society, 24, 26, 28, 90. Dread of, 10.

Sociology. _See under_ Group Psychology.

Speech, 84.

Sublimated: devotion, 17, 75. homosexual love, 57.

Sublimation, 118.

Suggestibility, 11, 13, 35, 84-5.

Suggestion, 12-13, 17, 29, 34-7, 40, 82, 95, 99, 102. Counter-, 35. Definition for, 100. Mutual, 12, 27, 34, 82.

Superman, 93.

Taboo, 19, 96, 112.

_Tarde_, 34.

Totemism, 90, 112-13.

Totemistic: clan, 95. community of brothers, 112. exogamy, 122.

Tradition, 17, 21. of the group, 31. of the individual, 32.

Transference, 97-8.

_Trotter_, 32, 83-5, 89, 105.

Uncanniness, 95, 99.

Uncertainty, absence in groups, 15-16. interpretation in dreams, 15-16.

Unconscious, 8, 10, 12, 14-16, 18, 23-4, 64, 67, 72, 97, 100, 104. Groups led by, 14. instincts, 10. _Le Bon's_, 10, 14, 24. of children, 18, 117. of neurotics, 18. Racial, 9.

_Wallenstein_, 44.

War neuroses, 44.

War, The, 44.

_Wilson, President_, 44.

Wishes, Affective cathexis of, 20.

Words, magical power of, 19.

THE INTERNATIONAL PSYCHO-ANALYTICAL LIBRARY. Edited by ERNEST JONES

No. 1. ADDRESSES ON PSYCHO-ANALYSIS. BY J.J. Putnam, M.D. Emeritus Professor of Neurology, Harvard University. With a Preface by Sigm. Freud, M.D., LL.D.

No. 2. PSYCHO-ANALYSIS AND THE WAR NEUROSES. By Drs. S. Ferenczi (Budapest), Karl Abraham (Berlin), Ernst Simmel (Berlin) and Ernest Jones (London). Introduction by Prof. Sigm. Freud (Vienna).

No. 3. THE PSYCHO-ANALYTIC STUDY OF THE FAMILY. By J. C. Flügel, B.A.

No. 4. BEYOND THE PLEASURE PRINCIPLE. By Sigm. Freud M.D., LL.D. Authorized Translation from the second German Edition by C. J. M. Hubback.

No. 5. ESSAYS IN APPLIED PSYCHO-ANALYSIS. By Ernest Jones M.D. President of the International Psycho-Analytical Association.

No. 6. GROUP PSYCHOLOGY AND THE ANALYSIS OF THE EGO. By Sigm. Freud M.D., LL.D. Authorized Translation by James Strachey.

THE INTERNATIONAL JOURNAL OF PSYCHO-ANALYSIS Directed by Sigm. Freud

Official Organ of the INTERNATIONAL PSYCHO-ANALYTICAL ASSOCIATION

Edited by Ernest Jones President of the Association

With the Assistance of DOUGLAS BRYAN, J. C. FLÜGEL (London) A. A. BRILL, H. W. FRINK, C. P. OBERNDORF (New York)

Issued Quarterly Subscription 30s. per Volume of Four Parts (c. 500 pp.) the parts not being sold separately.

THE INTERNATIONAL PSYCHO-ANALYTICAL PRESS

Printed by K. Liebel in Vienna, II. Große Mohrengasse 23

FOOTNOTES:

[1] ['Group' is used throughout this translation as equivalent to the rather more comprehensive German '_Masse_'. The author uses this latter word to render both McDougall's 'group', and also Le Bon's '_foule_', which would more naturally be translated 'crowd' in English. For the sake of uniformity, however, 'group' has been preferred in this case as well, and has been substituted for 'crowd' even in the extracts from the English translation of Le Bon.--_Translator._.]

[2] _The Crowd: a Study of the Popular Mind._ Fisher Unwin 12th. Impression, 1920.

[3] [See footnote page 1.]

[4] [References are to the English translation.--_Translator._]

[5] [The German translation of Le Bon, quoted by the author, reads '_bewusster_'; the English translation has 'unconscious'; and the original French text '_inconscients_'.--_Translator._]

[6] [The English translation reads 'which we ourselves ignore'--a misunderstanding of the French word '_ignorées_'.--_Translator._]

[7] There is some difference between Le Bon's view and ours owing to his concept of the unconscious not quite coinciding with the one adopted by psycho-analysis. Le Bon's unconscious more especially contains the most deeply buried features of the racial mind, which as a matter of fact lies outside the scope of psycho-analysis. We do not fail to recognize, indeed, that the ego's nucleus, which comprises the 'archaic inheritance' of the human mind, is unconscious; but in addition to this we distinguish the 'unconscious repressed', which arose from a portion of that inheritance. This concept of the repressed is not to be found in Le Bon.

[8] Compare Schiller's couplet:

Jeder, sieht man ihn einzeln, ist leidlich klug und verständig; Sind sie in corpore, gleich wird euch ein Dummkopf daraus. [Everyone, seen by himself, is passably shrewd and discerning; When they're _in corpore_, then straightway you'll find he's an ass.]

[9] 'Unconscious' is used here correctly by Le Bon in the descriptive sense, where it does not only mean the 'repressed'.