Part 14

It is not easy to convince one’s self of the second great change that takes place in the dream-thoughts through the agency of the dream-work. I refer to that process which I have called the dream _displacement_. It manifests itself by the fact that what occupies the center of the manifest dream and is endowed with vivid sensory intensity has occupied a peripheral and secondary position in the dream-thoughts, and _vice versa_. This process causes the dream to appear out of proportion when compared with the dream-thoughts, and it is because of this displacement that it seems strange and incomprehensible to the waking state. In order that such a displacement should occur it must be possible for the occupation energy to pass uninhibited from important to insignificant ideas,—a process which in normal conscious thinking can only give the impression of “faulty thinking.”

Transformation into expressive activity, condensation, and displacement are the three great functions which we can ascribe to the dream-work. A fourth, to which too little attention was given in _The Interpretation of Dreams_, does not come into consideration here for our purpose. In a consistent elucidation of the ideas dealing with the “topic of the psychic apparatus” and “regression,” which alone can lend value to these working hypotheses, an effort would have to be made to determine at what stages of regression the various transformations of the dream-thoughts occur. As yet no serious effort has been made in this direction, but at least we can speak definitely about displacement when we say that it must arise in the thought material while the latter is in the level of the unconscious processes. One will probably have to think of condensation as a process that extends over the entire course up to the outposts of the perceptive region; but in general it suffices to assume that there is a simultaneous activity of all the forces which participate in the formation of dreams. In view of the reserve which one must naturally exercise in the treatment of such problems, and in consideration of the inability to discuss here the main objections to these problems, I should like to trust somewhat to the assertion that the process of the dream-work which prepares the dream is situated in the region of the unconscious. Roughly speaking, one can distinguish three general stages in the formation of the dream; first, the transference of the conscious day remnants into the unconscious, a transference in which the conditions of the sleeping state must co-operate; secondly, the actual dream-work in the unconscious; and thirdly, the regression of the elaborated dream material to the region of perception, whereby the dream becomes conscious.

The forces participating in the dream-formation may be recognized as the following: the wish to sleep; the sum of occupation energy which still clings to the day remnants after the depression brought about by the state of sleep; the psychic energy of the unconscious wish forming the dream; and the opposing force of the “_censor_,” which exercises its authority in our waking state, and is not entirely abolished during sleep. The task of dream-formation is, above all, to overcome the inhibition of the censor, and it is just this task that is fulfilled by the displacement of the psychic energy within the material of the dream-thoughts.

_The Formula for Wit-work_

Now we recall what caused us to think of the dream while investigating wit. We found that the character and activity of wit were bound up in certain forms of expression and technical means, among which the various forms of condensation, displacement, and indirect representation were the most conspicuous. But the processes which led to the same results—condensation, displacement, and indirect expression—we learned to know as peculiarities of dream-work. Does not this analogy almost force us to the conclusion that wit-work and dream-work must be identical at least in one essential point? I believe that the dream-work lies revealed before us in its most important characters, but in wit we find obscured just that portion of the psychic processes which we may compare with the dream-work, namely, the process of wit-formation in the first person. Shall we not yield to the temptation to construct this process according to the analogy of dream-formation? Some of the characteristics of dreams are so foreign to wit that that part of the dream-work corresponding to them cannot be carried over to the wit-formation. The regression of the stream of thought to perception certainly falls away as far as wit is concerned. However, the other two stages of dream-formation, the sinking of a foreconscious[57] thought into the unconscious, and the unconscious elaboration, would give us exactly the result which we might observe in wit if we assumed this process in wit-formation. Let us decide to assume that this is the proceeding of wit-formation in the case of the first person. _A foreconscious thought is left for a moment to unconscious elaboration and the results are forthwith grasped by the conscious perception._

Before, however, we attempt to prove the details of this assertion we wish to consider an objection which may jeopardize our assumption. We start with the fact that the techniques of wit point to the same processes which become known to us as peculiarities of dream-work. Now it is an easy matter to say in opposition that we would not have described the techniques of wit as condensation, displacement, etc., nor would we have arrived at such a comprehensive agreement in the means of representation of wit and dreams, if our previous knowledge of dream-work had not influenced our conception of the technique of wit; so that at the bottom we find that wit confirms only those tentative theories which we brought to it from our study of dreams. Such a genesis of agreement would be no certain guarantee of its stability beyond our preconceived judgment. No other author has thought of considering condensation, displacement, and indirect expression as active factors of wit. This might be a possible objection, but nevertheless it would not be justified. It might just as well be said that in order to recognize the real agreement between dreams and wit our ordinary knowledge must be augmented by a specialized knowledge of dream-work. However, the decision will really depend only upon the question whether the examining critic can prove that such a conception of the technique of wit in the individual examples is forced, and that other nearer and farther-reaching interpretations have been suppressed in favor of mine; or whether the critic will have to admit that the tentative theories derived from the study of dreams can be really confirmed through wit. My opinion is that we have nothing to fear from such a critic and that our processes of reduction have confidently pointed out in which forms of expression we must search for the techniques of wit. That we designated these techniques by names which previously anticipated the result of the agreement between the technique of wit and the dream-work was our just prerogative, and really nothing more than an easily justified simplification.

There is still another objection which would not be vital, but which could not be so completely refuted. One might think that the techniques of wit that fit in so well considering the ends we have in view deserve recognition, but that they do not represent all possible techniques of wit or even all those in use. Also that we have selected only the techniques of wit which were influenced by and would suit the pattern of the dream-work, whereas others ignored by us would have demonstrated that such an agreement was not common to all cases. I really do not trust myself to make the assertion that I have succeeded in explaining all the current witticisms with reference to their techniques, and I therefore admit the possibility that my enumeration of wit-techniques may show many gaps. But I have not purposely excluded from my discussion any form of technique that was clear to me, and I can affirm that the most frequent, the most essential, and the most characteristic technical means of wit have not eluded my attention.

_Wit as an Inspiration_

Wit possesses still another character which entirely corresponds to our conception of the wit-work as originally discovered in our study of dreams. It is true that it is common to hear one say “I _made_ a joke,” but one feels that one behaves differently during this process than when one pronounces a judgment or offers an objection. Wit shows in a most pronounced manner the character of an involuntary “inspiration” or a sudden flash of thought. A moment before one cannot tell what kind of joke one is going to make, though it lacks only the words to clothe it. One usually experiences something indefinable which I should like most to compare to an absence, or sudden drop of intellectual tension; then all of a sudden the witticism appears, usually simultaneously with its verbal investment. Some of the means of wit are also utilized in the expression of thought along other lines, as in the cases of comparison and allusion. I can purposely will to make an allusion. In doing this I have first in mind (in the inner hearing) the direct expression of my thought, but as I am inhibited from expressing the same through some objection from the situation in question, I almost resolve to substitute the direct expression by a form of indirect expression, and then I utter it in the form of an allusion. But the allusion that comes into existence in this manner having been formed under my continuous control is never witty, no matter how useful it may be. On the other hand, the witty allusion appears without my having been able to follow up these preparatory stages in my mind. I do not wish to attribute too much value to this procedure, it is scarcely decisive, but it does agree well with our assumption that in wit-formation a stream of thought is dropped for a moment and suddenly emerges from the unconscious as a witticism.

Witticisms also evince a peculiar behavior along the lines of association of ideas. Frequently they are not at the disposal of our memory when we look for them; on the other hand, they often appear unsolicited and at places in our train of thought where we cannot understand their presence. Again, these are only minor qualities, but none the less they point to their unconscious origin.

Let us now collect the properties of wit whose formation can be referred to the unconscious. Above all there is the peculiar brevity of wit which, though not an indispensable, is a marked and distinctive characteristic feature. When we first encountered it we were inclined to see in it an expression of a tendency to economize, but owing to very evident objections we ourselves depreciated the value of this conception. At present we look upon it more as a sign of the unconscious elaboration which the thought of wit has undergone. The process of condensation which corresponds to it in dreams we can correlate with no other factor than with the localization in the unconscious, and we must assume that the conditions for such condensations which are lacking in the foreconscious are present in the unconscious mental process.[58] It is to be expected that in the process of condensation some of the elements subjected to it become lost, while others which take over their occupation energy are strengthened by the condensation or are built up too energetically. The brevity of wit, like the brevity of dreams, would thus be a necessary concomitant manifestation of the condensation which occurs in both cases; both times it is a result of the condensation process. The brevity of wit is indebted also to this origin for its peculiar character which though not further assignable produces a striking impression.

_The Unconscious and the Infantile_

We have defined above the one result of condensation—the manifold application of the same material, play upon words, and similarity of sound—as a localized economy, and have also referred the pleasure produced by harmless wit to that economy. At a later place we have found that the original purpose of wit consisted in producing this kind of pleasure from words, a process which was permitted to the individual during the stage of playing, but which became banked in during the course of intellectual development or by rational criticism. Now we have decided upon the assumption that such condensations as serve the technique of wit originate automatically and without any particular purpose during the process of thinking in the unconscious. Have we not here two different conceptions of the same fact which seem to be incompatible with each other? I do not think so. To be sure, there are two different conceptions, and they demand to be brought in unison, but they do not contradict each other. They are merely somewhat strange to each other, and as soon as we have established a relationship between them we shall probably gain in knowledge. That such condensations are sources of pleasure is in perfect accord with the supposition that they easily find in the unconscious the conditions necessary for their origin; on the other hand, we see the motivation for the sinking into the unconscious in the circumstance that the pleasure-bringing condensation necessary to wit easily results there. Two other factors also, which upon first examination seem entirely foreign to each other and which are brought together quite accidentally, will be recognized on deeper investigation as intimately connected, and perhaps may be found to be substantially the same. I am referring to the two assertions that on the one hand wit could form such pleasure-bringing condensations during its development in the stage of playing, that is, during the infancy of reason; and, on the other hand, that it accomplishes the same function on higher levels by submerging the thought into the unconscious. For the infantile is the source of the unconscious. The unconscious mental processes are no others than those which are solely produced during infancy. The thought which sinks into the unconscious for the purpose of wit-formation only revisits there the old homestead of the former playing with words. The thought is put back for a moment into the infantile state in order to regain in this way childish pleasure-sources. If, indeed, one were not already acquainted with it from the investigation of the psychology of the neuroses, wit would surely impress one with the idea that the peculiar unconscious elaboration is nothing else but the infantile type of the mental process. Only it is by no means an easy matter to grasp, in the unconscious of the adult, this peculiar infantile manner of thinking, because it is usually corrected, so to say, _statu nascendi_. However, it is successfully grasped in a series of cases, and then we always laugh about the “childish stupidity.” In fact every exposure of such an unconscious fact affects us in a “comical” manner.[59]

It is easier to comprehend the character of these unconscious mental processes in the utterances of patients suffering from various psychic disturbances. It is very probable that, following the assumption of old Griesinger, we would be in a position to understand the deliria of the insane and to turn them to good account as valuable information, if we would not make the demands of conscious thinking upon them, but instead treat them as we do dreams by means of our art of interpretation.[60] In the dream, too, we were able to show the “return of psychic life to the embryonal state.”[61]

In discussing the processes of condensation we have entered so deeply into the signification of the analogy between wit and dreams that we can here be brief. As we know that displacements in dream-work point to the influence of the censor of conscious thought, we will consequently be inclined to assume that an inhibiting force also plays a part in the formation of wit when we find the process of displacement among the techniques of wit. We also know that this is commonly the case; the endeavor of wit to revive the old pleasure in nonsense or the old pleasure in word-play meets with resistance in every normal state, a resistance which is exerted by the protest of critical reason, and which must be overcome in each individual case. But a radical distinction between wit and dreams is shown in the manner in which the wit-work solves this difficulty. In the dream-work the solution of this task is brought about regularly through displacements and through the choice of ideas which are remote enough from the objectionable ones to secure passage through the censor; the latter themselves are but offsprings of those whose psychic energy they have taken upon themselves through full transference. The displacements are therefore not lacking in any dream and are far more comprehensive; they not only comprise the deviations from the trend of thought but also all forms of indirect expression, the substitution for an important but offensive element of one seemingly indifferent and harmless to the censor which form very remote allusions to the first, they include substitution also occurring through symbols, comparisons, or trifles. It is not to be denied that parts of this indirect representation really originate in the foreconscious thoughts of the dream,—as, for example, symbolical representation and representation through comparisons—because otherwise the thought would not have reached the state of the foreconscious expression. Such indirect expressions and allusions, whose reference to the original thought is easily findable, are really permissible and customary means of expression even in our conscious thought. The dream-work, however, exaggerates the application of these means of indirect expression to an unlimited degree. Under the pressure of the censor any kind of association becomes good enough for substitution by allusion; the displacement from one element to any other is permitted. The substitution of the inner associations (similarity, causal connection, etc.) by the so-called outer associations (simultaneity, contiguity in space, assonance) is particularly conspicuous and characteristic of the dream-work.

_The Difference between Dream-technique and Wit-technique_

All these means of displacement also occur as techniques of wit, but when they do occur they usually restrict themselves to those limits prescribed for their use in conscious thought; in fact they may be lacking, even though wit must regularly solve a task of inhibition. One can comprehend this retirement of the process of displacement in wit-work when one remembers that wit usually has another technique at its disposal through which it defends itself against inhibitions. Indeed, we have discovered nothing more characteristic of it than just this technique. For wit does not have recourse to compromises as does the dream, nor does it evade the inhibition; it insists upon retaining the play with words or nonsense unaltered, but thanks to the ambiguity of words and multiplicity of thought-relations, it restricts itself to the choice of cases in which this play or nonsense may appear at the same time admissible (jest) or senseful (wit). Nothing distinguishes wit from all other psychic formations better than this double-sidedness and this double-dealing; by emphasizing the “sense in nonsense,” the authors have approached nearest the understanding of wit, at least from this angle.

Considering the unexceptional predominance of this peculiar technique in overcoming inhibitions in wit, one might find it superfluous that wit should make use of the displacement-technique even in a single case. But on the one hand certain kinds of this technique remain useful for wit as objects and sources of pleasure—as, for example, the real displacement (deviation of the trend of thought) which in fact shares in the nature of nonsense,—and on the other hand one must not forget that the highest stage of wit, tendency-wit, must frequently overcome two kinds of inhibitions which oppose both itself and its tendency (p. 147), and that allusion and displacements are qualified to facilitate this latter task.

The numerous and unrestricted application of indirect representation, of displacements, and especially of allusions in the dream-work, has a result which I mention not because of its own significance but because it became for me the subjective inducement to occupy myself with the problem of wit. If a dream analysis is imparted to one unfamiliar with the subject and unaccustomed to it, and the peculiar ways of allusions and displacements (objectionable to the waking thoughts but utilized by the dream-work) are explained, the hearer experiences an uncomfortable impression; he declares these interpretations to be “witty,” but it seems obvious to him that these are not successful jokes but forced ones which run contrary to the rules of wit. This impression can be easily explained; it is due to the fact that the dream-work operates with the same means as wit, but in the application of the same the dream exceeds the bounds which wit restricts. We shall soon learn that in consequence of the rôle of the third person wit is bound by a certain condition which does not affect the dream.

_Irony—Negativism_

Among those techniques which are common to both wit and dreams representation through the opposite and the application of absurdity are especially interesting. The first belongs to the strongly effective means of wit as shown in the examples of “outdoing wit” (p. 98). The representation through the opposite, unlike most of the wit-techniques, is unable to withdraw itself from conscious attention. He who intentionally tries to make use of wit-work, as in the case of the “habitual wit,” soon discovers that the easiest way to answer an assertion with a witticism is to concentrate one’s mind on the opposite of this assertion and trust to the chance flash of thought to brush aside the feared objection to this opposite by means of a different interpretation. Maybe the representation through its opposite is indebted for such a preference to the fact that it forms the nucleus of another pleasurable mode of mental expression, for an understanding of which we do not have to consult the unconscious. I refer to _irony_, which is very similar to wit and is considered a subspecies of the comic. The essence of irony consists in imparting the very opposite of what one intended to express, but it precludes the anticipated contradiction by indicating through the inflections, concomitant gestures, and through slight changes in style—if it is done in writing—that the speaker himself means to convey the opposite of what he says. Irony is applicable only in cases where the other person is prepared to hear the reverse of the statement actually made, so that he cannot fail to be inclined to contradict. As a consequence of this condition ironic expressions are particularly subject to the danger of being misunderstood. To the person who uses it, it gives the advantage of readily avoiding the difficulties to which direct expressions, as, for example, invectives, are subject. In the hearer it produces comic pleasure, probably by causing him to make preparations for contradiction, which are immediately found to be unnecessary. Such a comparison of wit with a form of the comical that is closely allied to it might strengthen us in the assumption that the relation of wit to the unconscious is the peculiarity that also distinguishes it from the comical.[62]