What is the meaning of Id? Concept, Definition of Id

Definition of Id

On this website you will find one or more meanings in your language for the word or phrase: Id. As well as definitions of Wikipedia pages and other Web pages related to the word Id and, of course, synonym of Id with appropriate images related to the use of this expression.

1. Concept of Id

Id, ego and super-ego are the three parts of the psychic apparatus defined in Sigmund Freud's structural model of the psyche; they are the three theoretical constructs in terms of whose activity and interaction mental life is described. According to this model of the psyche, the id is the set of uncoordinated instinctual trends; the super-ego plays the critical and moralizing role; and the ego is the organized, realistic part that mediates between the desires of the id and the super-ego. The super-ego can stop you from doing certain things that your id may want you to do.
Even though the model is structural and makes reference to an apparatus, the id, ego and super-ego are functions of the mind rather than parts of the brain and do not correspond one-to-one with actual somatic structures of the kind dealt with by neuroscience.
The concepts themselves arose at a late stage in the development of Freud's thought: the "structural model" (which succeeded his "economic model" and "topographical model") was first discussed in his 1920 essay "Beyond the Pleasure Principle" and was formalized and elaborated upon three years later in his "The Ego and the Id". Freud's proposal was influenced by the ambiguity of the term "unconscious" and its many conflicting uses.


The id is the unorganized part of the personality structure that contains a human's basic, instinctual drives. Id is the only component of personality that is present from birth. The id is the part of the mind containing the drives present at birth; it is the source of our bodily needs, wants, desires, and impulses, particularly our sexual and aggressive drives. The id operates according to the pleasure principle, the psychic force that motivates the tendency to seek immediate gratification of any impulse. The id contains the libido, which is the primary source of instinctual force that is unresponsive to the demands of reality. The id acts according to the "pleasure principle", seeking to avoid pain or unpleasure (not 'displeasure') aroused by increases in instinctual tension. If the mind was solely guided by the id, individuals would find it difficult to wait patiently at a restaurant, while feeling hungry, and would most likely grab food off of neighbouring tables

According to Freud the id is unconscious by definition:
"It is the dark, inaccessible part of our personality, what little we know of it we have learned from our study of the Dreamwork and of the construction of neurotic symptoms, and most of that is of a negative character and can be described only as a contrast to the ego. We approach the id with analogies: we call it a chaos, a cauldron full of seething excitations.... It is filled with energy reaching it from the instincts, but it has no organization, produces no collective will, but only a striving to bring about the satisfaction of the instinctual needs subject to the observance of the pleasure principle."
In the id,
"contrary impulses exist side by side, without cancelling each other out.... There is nothing in the id that could be compared with negation ... nothing in the id which corresponds to the idea of time."
Developmentally, the id precedes the ego; i.e. the psychic apparatus begins, at birth, as an undifferentiated id, part of which then develops into a structured ego. Thus, the id:
"... contains everything that is inherited, that is present at birth, is laid down in the constitution — above all, therefore, the instincts, which originate from the somatic organization, and which find a first psychical expression here (in the id) in forms unknown to us."
The mind of a newborn child is regarded as completely "id-ridden", in the sense that it is a mass of instinctive drives and impulses, and needs immediate satisfaction, a view which equates a newborn child with an id-ridden individual—often humorously—with this analogy: an alimentary tract with no sense of responsibility at either end, paraphrasing a quip made by former U.S. President Ronald Reagan during his 1965 campaign for Governor of California in which he compared government to a baby.
The id "knows no judgements of value: no good and evil, no morality.... Instinctual cathexes seeking discharge — that, in our view, is all there is in the id." It is regarded as "the great reservoir of libido", the instinctive drive to create — the life instincts that are crucial to pleasurable survival. Alongside the life instincts came the death instincts — the death drive which Freud articulated relatively late in his career in "the hypothesis of a death instinct, the task of which is to lead organic life back into the inanimate state." For Freud, "the death instinct would thus seem to express itself — though probably only in part — as an instinct of destruction directed against the external world and other organisms": through aggression. Freud considered that "the id, the whole person ... originally includes all the instinctual impulses ... the destructive instinct as well." as Eros or the life instincts.

2 Meaning of Id

The word Id, comes in its etymology from the Latin word "ego". In the 6th century, it suffered the loss of the "g". The resulting "eo", later became a triphthong "iou" to finally meet as "I" in our language, and is object of study and concern of several disciplines: biology, anthropology, philosophy, psychology, Religion, etc
In language, "I" is a personal pronoun, which appoints the first person singular in the verbal conjugation: "I love you", "I am" "I dream", etc.
With "Id" refers to the individual subject, that is recognized as distinct from what surrounds it, and is, philosophically the beginning of meditation.
Philosophy is one of the fields where more has studied it. Descartes demonstrates that the subject exists, like me, because he thinks.
Fichte (1762-1814) representative of the German philosophy of idealism, creates the notion of "me pure", where the world is created and objectified for him, as "not me".
Sastre (1905-1980) objectifies it, placing it outside the consciousness, as transcendent to it, which can meet him. As awareness for it, it's nothing, it must be awareness about something, why should distance themselves from his Id to know him. The Id exists only in consciousness, when she thinks, like reflex consciousness. When consciousness thinks about other things other than the Id, consciousness does not reflect is called.
In psychology, to Freudian psychoanalysis, the Id is that lives in the reality and balances the instincts of the 'it' and moral limitations of the "superego".
For Jacques Lacan Id identified person, not with awareness, or is building from the triangle formed by the child, his mother and the object of desire. First the subject is perceived in his mother (in another). Child recognizes for the first time his image in the mirror between six months and year and a half of life, and it would be a start for personal recognition, as a whole, as only until then has been able to view some parts of his body, and fundamentally it can perceive his face, Max symbol of their identity, but as a spin-off of the I, on the one hand the I Royal, and on the other the Id as image reflected in the mirror.

3. Definition of Id

The concept of Id (and its latino etimo ego) is a term that is difficult to define good first given their different meanings. Throughout history its definition has been associated with other terms such as psyche, Id, soul, consciousness. The academic approach makes precision according to the discipline from which will spell out. The study of Id covers both disciplines biological orientation, (psychobiology, Neurobiology, Neuropsychology, etc.), as court philosophical and humanistic disciplines. The term I will matches the concepts of consciousness and cognition.
The question of Id is perhaps one of the fundamental questions of humanity, so it not only has been enunciated in the context of science but in different religious and spiritual systems throughout human history.
At different periods of history, there have been different views on the nature of the Id. The "classic" designs, I was a substance either a substantial "soul" or merely a thing. Other theories denying any substantiality I, considering him only as an epiphenomenon, a function, or a complex of feelings and impressions. Finally, have been seeking a compromise eclectic or theories that have been founded in some other divergent principle also.

The Id in Linguistics

If you consider that language (or more accurately, the symbolic language) is the rational premise for all thinking human must know that in Castilian Spanish language the word I have purely Latin etymology is a variation of the old vulgar latin eo which in turn is a simplification of the classical Latin word ego. Within the Spanish Grammar Word I is a personal pronoun first person which is autorefiere as a form of nominative a subject is of feminine gender is male. In Spanish the word I also includes the deictic function by which the subject is autoindicado.
For the French linguist Émile Benveniste the ego (moi) can be understood also at the level of discourse. The I is the basic pronouns indicating person (I/you) and can only be defined and existing in a discursive instance and in relationship with one another (this dialogical Id - relationship you had already been observed by the Existentialist philosopher Martin Buber). According to Benveniste, "I can be identified only by the example of speech that contains it" and, symmetrically would define you as "the individual that is spoken in the current example speech containing sample (deixis) Linguistics your". As for the pronoun "he" for Benveniste is a non-person.

The Id in anthropology

Anthropology in use indicates the Id from whose point of view are considered the relations of kinship or affiliation.

The Id in philosophy

In Spanish according to an simplistic explanation provided by the SAR in his DRAE I designates the personal reality of the speaker or that writes and refers also to all human subject as a person.
The concept of I has played a central place in the work of many philosophers; for example in the original enunciation (in French) of the cogito ergo sum made by Descartes (who used the French word I je as equivalent). In terms of Kant, the philosopher primarily ego as a base of the epistemology, for Kant the I is the unit associated with the totality of representations and the "I think" is the pure apperception, gnoseologically Id is the transcendental unity of apperception, this unit has an objective character which makes it differ from the subjective nature of consciousness. But that I is Id knowledge, insofar as Kant questions arise from the passage of the reason theoretical to practical reason it is impossible to retain the criterion of the transcendental unity of aperceptiva so it is necessary the inclusion of ego in a wider reality which rather than precede such broader unity to society and history is the very storyas well, despite the great differences that occurred between both thinkers the Kantian ego has similarities with the reason as soon as dialecticamente is comparable to the "spirit" (Geist) that theorizes Hegel although both (perhaps comparable to the logos) "reason" and "the spirit" (or "Geist") Hegelian are very superior to the ego and the ego is subordinate to them in the course of history.
For Schopenhauer, who was considered proseguidor of Kant and at the same time was influenced by the idea of maya from Hinduism and Buddhism I was an expression or representation (Vorstellung) illusory for a will (Wille) material and unconscious. Then the concept of Id takes special importance in philosophy romanticist who found in the young Schelling systems and in the work of Fichte. These two thinkers believed that the common I had as a reference to a ' me all that was totally unqualified and the basis of all knowledge; very important is to know that the Id for Fichte (here with capital letters is not a "mere" I, but a kind of superior entity) is the reality prior to the separation between subject and object (without the metaphysical shades more than one century after Jacques Lacan will reach some preliminary conclusions similar albeit in a very different context).

The Id in psychology

In psychology, I more often (as in anthropology) concerned with the universal Latinism ego; German: Ich and French je (I deictic) or moi (I pronominal being currently used in French moi as equivalent to ego), is defined as the dynamic unit that constitutes the individual conscious of its own identity and its relationship with the environment. It is, therefore, the reference point of all physical, sexual and psychic phenomena.

The Id according to psychoanalysis

Here also it should be noted the simplistic definition that gives the DRAE regarding ego (or I) since it is defined as the instance aware of a human individual, "instance for which any person can be responsible for your identity as well as their relationships with the environment".
According to the thought of Sigmund Freud, from the perspective of psychoanalysis, Id is a tester of reality, intelligence, reason and the knowledge of cause and effect to increase libido, bonuses and put brake to the compulsion to death. Also is the psychic that connects it with the outside world and a bridge between the 'it' (or id, - in German is - is one of the names given by Freud to the unconscious as in the first or the second topical Freudian and the "superego", which is the conglomeration of a set of group minds, forming an ideal psyche.) This bridge is what makes a person an "individual", since "it" and the "superego" are exemplary concepts. For Freud, the ego may be composed of two main parts; a system of perception and a set of unconscious ideas about the reality that exists. I used the traits that identify him and the ideals of the "superego" to control the animal instincts of the 'it'. This, and a desire to resemble the "superego" seeking to end defects and personal ambivalence and trying to get to compare with another fantasized, to make the me will superimpose to the 'it' and that is a version modified East. Contact with external reality outside of the ideals of the "superego" can lead to cases of mania and other mental illnesses.
The ego (in French Moi) according to Lacan, is an instance registry of the imaginary, and that same sort of alienation. The subject is seen on his ego. The formation of the ego according to Lacan implies a first triangulation between the mother, the infant and the object to. The ego of the subject is constituted from a perception speculate into one another (almost always the mother or who fulfil the maternal function), the ego of each subject configuration would occur mainly during the mirror stage. The ego is not to be confused with the conscience - despite the fact that appears to be it - and even less with the human subject: the human subject is $, clivado by the intervention of the paternal function which is registered with the infant in the symbolic order of language while that, despite the apparent, the ego in the imagery arises in every human being precisely prior to the symbolicas soon as the ego is something of the size of the imaginary and thus then pregnado by the narcissism that comes from the other (the other how much that first degree of the other is the mother, not of the other which is beyond the maternal function) Lacan critical to much of the post-Freud psychoanalysts because they have believed the psychoanalytic cure would be to strengthen the ego when precisely reinforcing the ego conceals the problem underlying in the unconscious, Lacan understood that subject and person are not the same and that the ego is referred person insofar as the etymology of person refers to the mask with which it acts.