In psychology, fantasy is a broad range of mental experiences, mediated by the faculty of imagination in the human brain, and marked by an expression of certain desires through vivid mental imagery. Fantasies are generally associated with scenarios that are impossible or unlikely to happen.
In everyday life, individuals often find their thoughts "pursue a series of fantasies concerning things they wish they could do or wish they had done ... fantasies of control or of sovereign choice ... daydreams." [1] [ specify ]
George Eman Vaillant in his study of defence mechanisms took as a central example of "an immature defence ... fantasy — living in a 'Walter Mitty' dream world where you imagine you are successful and popular, instead of making real efforts to make friends and succeed at a job." [2]
Other researchers and theorists[ specify ] find that fantasy has beneficial elements — providing "small regressions and compensatory wish fulfilments which are recuperative in effect." [3] Research by Deirdre Barrett reports that people differ radically in the vividness, as well as frequency of fantasy, and that those who have the most elaborately developed fantasy life are often the people who make productive use of their imaginations in art, literature, or by being especially creative and innovative in more traditional professions. [4]
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According to Sigmund Freud, a fantasy is constructed around multiple, often repressed wishes, and employs disguise to mask and mark the very defensive processes by which desire is enacted. [5] The subject's desire to maintain distance from the repressed wish and simultaneously experience it opens up a type of third person syntax allowing for multiple entry into the fantasy. Therefore, in fantasy, vision is multiplied—it becomes possible to see from more than one position at the same time, to see oneself and to see oneself seeing oneself, to divide vision and dislocate subjectivity. This radical omission of the "I" position creates space for all those processes that depend upon such a center, including not only identification but also the field and organization of vision itself.
For Freud, sexuality is linked from the very beginning to an object of fantasy. However, "the object to be rediscovered is not the lost object, but its substitute by displacement; the lost object is the object of self-preservation, of hunger, and the object one seeks to re-find in sexuality is an object displaced in relation to that first object."[ citation needed ][ page needed ] This initial scene of fantasy is created out of the frustrated infants' deflection away from the instinctual need for milk and nourishment towards a phantasmization of the mothers' breast, which is in close proximity to the instinctual need. Now bodily pleasure is derived from the sucking of the mother's breast itself. The mouth that was the original source of nourishment is now the mouth that takes pleasure in its own sucking. This substitution of the breast for milk and the breast for a phantasmic scene represents a further level of mediation which is increasingly psychic. The child cannot experience the pleasure of milk without the psychic re-inscription of the scene in the mind. "The finding of an object is in fact a re-finding of it."[ citation needed ][ page needed ] It is in the movement and constant restaging away from the instinct that desire is constituted and mobilized.
A similarly positive view of fantasy was taken by Sigmund Freud who considered fantasy (German : Fantasie) a defence mechanism. He considered that men and women "cannot subsist on the scanty satisfaction which they can extort from reality. 'We simply cannot do without auxiliary constructions,' as Theodor Fontane once said ... [without] dwelling on imaginary wish fulfillments." [6] As childhood adaptation to the reality principle developed, so too "one species of thought activity was split off; it was kept free from reality-testing and remained subordinated to the pleasure principle alone. This activity is fantasying ... continued as day-dreaming." [7] He compared such phantasising to the way a "nature reserve preserves its original state where everything ... including what is useless and even what is noxious, can grow and proliferate there as it pleases." [8]
Daydreams for Freud were thus a valuable resource. "These day-dreams are cathected with a large amount of interest; they are carefully cherished by the subject and usually concealed with a great deal of sensitivity ... such phantasies may be unconscious just as well as conscious." [9] He considered these fantasies to include a great deal of the true constitutional essence of a personality, and that the energetic man "is one who succeeds by his efforts in turning his wishful phantasies into reality," whereas the artist "can transform his phantasies into artistic creations instead of into symptoms ... the doom of neurosis." [10]
Melanie Klein extended Freud's concept of fantasy to cover the developing child's relationship to a world of internal objects. In her thought, this kind of "play activity inside the person is known as 'unconscious fantasy'. And these phantasies are often very violent and aggressive. They are different from ordinary day-dreams or 'fantasies'." [11]
The term "fantasy" became a central issue with the development of the Kleinian group as a distinctive strand within the British Psycho-Analytical Society, and was at the heart of the so-called controversial discussions of the wartime years. "A paper by Susan Isaacs (1952) on 'The nature and function of Phantasy' ... has been generally accepted by the Klein group in London as a fundamental statement of their position." [12] As a defining feature, "Kleinian psychoanalysts regard the unconscious as made up of phantasies of relations with objects. These are thought of as primary and innate, and as the mental representations of instincts ... the psychological equivalents in the mind of defence mechanisms." [13]
Isaacs considered that "unconscious phantasies exert a continuous influence throughout life, both in normal and neurotic people, the difference lying in the specific character of the dominant phantasies." [14] Most schools of psychoanalytic thought would now accept that both in analysis and life, we perceive reality through a veil of unconscious fantasy. [15] Isaacs however claimed that "Freud's 'hallucinatory wish-fulfilment' and his 'introjection' and 'projection' are the basis of the fantasy life," [16] and how far unconscious fantasy was a genuine development of Freud's ideas, how far it represented the formation of a new psychoanalytic paradigm, is perhaps the key question of the controversial discussions.
Lacan engaged from early on with "the phantasies revealed by Melanie Klein ... the imago of the mother ... this shadow of the bad internal objects" [17] — with the Imaginary. Increasingly, however, it was Freud's idea of fantasy as a kind of "screen-memory, representing something of more importance with which it was in some way connected" [18] that was for him of greater importance. Lacan came to believe that "the phantasy is never anything more than the screen that conceals something quite primary, something determinate in the function of repetition." [19]
Phantasies thus both link to and block off the individual's unconscious, his kernel or real core: "subject and real are to be situated on either side of the split, in the resistance of the phantasy", [20] which thus comes close to the centre of the individual's personality and its splits and conflicts. "The subject situates himself as determined by the phantasy ... whether in the dream or in any of the more or less well-developed forms of day-dreaming;" [21] and as a rule "a subject's fantasies are close variations on a single theme ... the 'fundamental fantasy' ... minimizing the variations in meaning which might otherwise cause a problem for desire." [22]
The goal of therapy thus became "la traversée du fantasme, the crossing over, traversal, or traversing of the fundamental fantasy." [23] For Lacan, "The traversing of fantasy involves the subject's assumption of a new position with respect to the Other as language and the Other as desire ... a utopian moment beyond neurosis." [24] The question he was left with was "What, then, does he who has passed through the experience ... who has traversed the radical phantasy ... become?." [25]
The postmodern intersubjectivity of the 21st century has seen a new interest in fantasy as a form of interpersonal communication. Here, we are told, "We need to go beyond the pleasure principle, the reality principle, and repetition compulsion to ... the fantasy principle - not, as Freud did, reduce fantasies to wishes ... [but consider] all other imaginable emotions" [26] and thus envisage emotional fantasies as a possible means of moving beyond stereotypes to more nuanced forms of personal and social relating.
Such a perspective "sees emotions as central to developing fantasies about each other that are not determined by collective 'typifications'." [27]
Two characteristics of someone with narcissistic personality disorder are: [28]
Fantasy is a common symptom in individuals with schizophrenia; [29] they depict specific patterns of high-neurological activities in their brains' default mode network, which possibly constitute the biomarker of these fantasies. [30] [31]
Jacques Marie Émile Lacan was a French psychoanalyst and psychiatrist. Described as "the most controversial psycho-analyst since Freud", Lacan gave yearly seminars in Paris, from 1953 to 1981, and published papers that were later collected in the book Écrits. Transcriptions of his seminars, given between 1954 and 1976, were also published. His work made a significant impact on continental philosophy and cultural theory in areas such as post-structuralism, critical theory, feminist theory and film theory, as well as on the practice of psychoanalysis itself.
Psychoanalysis is a theory developed by Sigmund Freud. It describes the human soul as an ‘apparatus’ that emerged along the path of evolution and consists mainly of three parts that complement each other in a similar way to the organelles: a set of innate needs, a consciousness that serves to satisfy them, and a memory for the retrievable storage of experiences during made. Further in, it includes insights into the effects of traumatic education and a technique for bringing repressed content back into the realm of consciousness, in particular the diagnostic interpretation of dreams. Overall, psychoanalysis represents a method for the treatment of mental disorders.
Sigmund Freud was an Austrian neurologist and the founder of psychoanalysis, a clinical method for evaluating and treating pathologies seen as originating from conflicts in the psyche, through dialogue between patient and psychoanalyst, and the distinctive theory of mind and human agency derived from it.
Psychoanalytic literary criticism is literary criticism or literary theory that, in method, concept, or form, is influenced by the tradition of psychoanalysis begun by Sigmund Freud.
In psychoanalytic theory the “id, the ego and the superego” are three different, interacting agents in the psychic apparatus as Sigmund Freud summarized and defined it in his structural model of the psyche. He developed these three terms to describe the basic structure and various phenomena of mental life as they were encountered in psychoanalytic practice. Freud himself used the German terms das Es, Ich, and Über-Ich, which literally translate as "the it", "I", and "over-I". The Latin terms id, ego and superego were chosen by his original translators and have remained in use.
Psychoanalytic theory is the theory of personality organization and the dynamics of personality development relating to the practice of psychoanalysis, a clinical method for treating psychopathology. First laid out by Sigmund Freud in the late 19th century, psychoanalytic theory has undergone many refinements since his work. The psychoanalytic theory came to full prominence in the last third of the twentieth century as part of the flow of critical discourse regarding psychological treatments after the 1960s, long after Freud's death in 1939. Freud had ceased his analysis of the brain and his physiological studies and shifted his focus to the study of the psyche, and on treatment using free association and the phenomena of transference. His study emphasized the recognition of childhood events that could influence the mental functioning of adults. His examination of the genetic and then the developmental aspects gave the psychoanalytic theory its characteristics.
Melanie Klein was an Austrian-British author and psychoanalyst known for her work in child analysis. She was the primary figure in the development of object relations theory. Klein suggested that pre-verbal existential anxiety in infancy catalyzed the formation of the unconscious, which resulted in the unconscious splitting of the world into good and bad idealizations. In her theory, how the child resolves that split depends on the constitution of the child and the character of nurturing the child experiences. The quality of resolution can inform the presence, absence, and/or type of distresses a person experiences later in life.
In psychology, sublimation is a mature type of defense mechanism, in which socially unacceptable impulses or idealizations are transformed into socially acceptable actions or behavior, possibly resulting in a long-term conversion of the initial impulse.
The genital stage in psychoanalysis is the term used by Sigmund Freud to describe the final stage of human psychosexual development. The individual develops a strong sexual interest in people outside of the family.
In psychology and psychiatry, scopophilia or scoptophilia is an aesthetic pleasure drawn from looking at an object or a person. In human sexuality, the term scoptophilia describes the sexual pleasure that a person derives from looking at prurient objects of eroticism, such as pornography, the nude body, and fetishes, as a substitute for actual participation in a sexual relationship.
Object relations theory is a school of thought in psychoanalytic theory and psychoanalysis centered around theories of stages of ego development. Its concerns include the relation of the psyche to others in childhood and the exploration of relationships between external people, as well as internal images and the relations found in them. Adherents to this school of thought maintain that the infant's relationship with the mother primarily determines the formation of their personality in adult life. Attachment is the bedrock of the development of the self, i.e. the psychic organization that creates one's sense of identity.
In Freudian psychology and psychoanalysis, the reality principle is the ability of the mind to assess the reality of the external world, and to act upon it accordingly, as opposed to acting according to the pleasure principle. The reality principle is the governing principle of the actions taken by the ego, after its slow development from a "pleasure-ego" into a "reality-ego".
Repetition compulsion is the unconscious tendency of a person to repeat a traumatic event or its circumstances. This may take the form of symbolically or literally re-enacting the event, or putting oneself in situations where the event is likely to occur again. Repetition compulsion can also take the form of dreams in which memories and feelings of what happened are repeated, and in cases of psychosis, may even be hallucinated.
Beyond the Pleasure Principle is a 1920 essay by Sigmund Freud. It marks a major turning point in the formulation of his drive theory, where Freud had previously attributed self-preservation in human behavior to the drives of Eros and the regulation of libido, governed by the pleasure principle. Revising this as inconclusive, Freud theorized beyond the pleasure principle, newly considering the death drives which refers to the tendency towards destruction and annihilation, often expressed through behaviors such as aggression, repetition compulsion, and self-destructiveness.
Feminists have long struggled with Sigmund Freud's classical model of gender and identity development, which centers on the Oedipus complex. Freud's model, which became integral to orthodox psychoanalysis, suggests that because women lack the visible genitals of the male, they feel they are "missing" the most central characteristic necessary for gaining narcissistic value—therefore developing feelings of gender inequality and penis envy. In his late theory on the feminine, Freud recognized the early and long lasting libidinal attachment of the daughter to the mother during the pre-oedipal stages. Feminist psychoanalysts have confronted these ideas and reached different conclusions. Some generally agree with Freud's major outlines, modifying it through observations of the pre-Oedipal phase. Others reformulate Freud's theories more completely.
In classical psychoanalytic theory, the Oedipus complex refers to a son's sexual attitude towards his mother and concomitant hostility toward his father, first formed during the phallic stage of psychosexual development. A daughter's attitude of desire for her father and hostility toward her mother is referred to as the feminine Oedipus complex. The general concept was considered by Sigmund Freud in The Interpretation of Dreams (1899), although the term itself was introduced in his paper A Special Type of Choice of Object made by Men (1910).
Edward George Glover was a British psychoanalyst. He first studied medicine and surgery, and it was his elder brother, James Glover (1882–1926) who attracted him towards psychoanalysis. Both brothers were analysed in Berlin by Karl Abraham; indeed, the "list of Karl Abraham's analysands reads like a roster of psychoanalytic eminence: the leading English analysts Edward and James Glover" at the top. He then settled down in London where he became an influential member of the British Psycho-Analytical Society in 1921. He was also close to Ernest Jones.
This is a list of writings published by Sigmund Freud. Books are either linked or in italics.
Lacanianism or Lacanian psychoanalysis is a theoretical system that explains the mind, behaviour, and culture through a structuralist and post-structuralist extension of classical psychoanalysis, initiated by the work of Jacques Lacan from the 1950s to the 1980s. Lacanian perspectives contend that the human mind is structured by the world of language, known as the Symbolic. They stress the importance of desire, which is conceived of as perpetual and impossible to satisfy. Contemporary Lacanianism is characterised by a broad range of thought and extensive debate among Lacanians.
Creative Writers and Day-Dreaming was an informal talk given in 1907 by Sigmund Freud, and subsequently published in 1908, on the relationship between unconscious phantasy and creative art.
The dictionary definition of fantasy at Wiktionary| Similar personality concepts | |
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