Prologue Four trials continue, they were originally published (with a title that now leave Subtitle) in the first two volumes of Imago, a pe-riodical directed by me.They represent a first attempt on my part to implement the views and findings of psychoanalysis Unresolved problems of social psychology. Hence constitute a methodological contrast, On the one hand, with the extensive work of Wilhelm Wundt, which applies the assumptions and methods Working non-analytical psychology and same purpose, and moreover, with the trials ofSchool psychoanalysis Zurich, which, in contrast, is endeavoring to solve the problems of Individual psychology with the help of materials derived from the social psychology (cf. Jung, 1912, 1913).I confess that progress in these two sources have been the first that I have received to stimuli My own tests.I am fully aware of the shortcomings of these studies. Not to mention those own Around pioneering work, there are others that require a word of clarification. The four essays collected In these pages are designed to arouse the interest of a wide readership illustrated But, in truth, can not be understood and appreciated except by those few who alreadyThey are not strangers to the essential nature of psychoanalysis. Looking to fill the gap between students Materials such as so-cial anthropology, philology and folklore, on the one hand, and psychoanalysts, the Another. However, they are not able to give each side what they lack in the early initiation Appropriately in the new technique recent psychological or sufficient knowledge of material Expected treatment. Therefore, they must conform to attract the attention of the two parties And to promote the belief that an occasional cooperation between them could not but be Beneficial for research.It found that the two main themes of which derived the title of the book -Totems and tabúes- have not Received equal treat-ment. Analysis of taboos progress has been made in the form of a safe and thorough attempt Solution to the problem. The in-vestigation of totemismo can only declare: `here What is that psychoanalysis has been able to contribute to elucidating the problem of totem. The difference Is the fact that there are still taboos among us. While worded in the negative and run To an-other question, in its psychological nature of `no different categorical imperative 'Kant, Working on a compulsive reject any conscious motivation. By contrast, the totemismo It is something close to our contemporary beliefs, an institution religioso-so-cial abandonedAs long ago replaced by current and new forms. He left behind in the mild signs Religions, rites and customs of civilized peoples and is the subject of contemporary modificació lion Long-range still remains between races where their influence.The social and technical advances in human history have affected much less than taboos The totemismo.An attempt has been made in this volume to derive the original meaning of totemismo ofVestiges remnants of it in childhood, with allusions emerging in the course of development of ourOwn children. The intimate relationship between totems and taboos brings us one step further along the roadTowards the hypothesis delivered on this site, and if in the end it turns out that these assumptions offerAppearance is very unlikely, it would not be an argument against the possibility that can acerPretty close to reality it is very difficult to reconstruct.Rome, September 1913.Librodot Totem and Taboo Sigmund FreudPREFACE TO THE HEBREW EDITIONNone of the readers of this book will be readily placed in the emotional climate of the author,Sacra does not understand the language, which is so far removed from parental religion or any other religion,That can not participate in the nationalist ideals, and yet, has never reneged onMembership of its people, who feel Jewish and does not want its nature is another. If someoneAsk: 'But what's in you even Jewish, if you renounced many common elements withYour people? ", He would respond:" Still a lot of things, perhaps every major. "More now wouldImpossible to capture this essence, with clear words; probably ever come to be accessibleTo scientific inquiry.To this author, it is an event of a very special if his book is dumped into Hebrew andPut into the hands of readers for whom this language represents a living language. Whether more isThis, as it is a book that explores the origin of religion and morality, but notRecognizing a Jewish point of view or accept restrictions favorable to Judaism. The author is confident howeverThat has to be consistent with their readers in the belief that science, free from prejudices,No way can it be alien to the spirit of the new Judaism.Vienna, December 1930.

ITHE HORROR TO INCEST

The road traveled by men of Prehistory in its development we are known for monumentsUtensils and has bequeathed to us by the remnants of his art, its religion and its designLife, which have come down to us directly or sent by the tradition of legends,The myths and stories, and Survival of their mentality, which is given back to us in findingOur own customs and habits. In addition, this man of Prehistory is still, in some sense,Our contemporary. There are, in fact, currently men they believe muchClosest to the primitives of what we are and where we see the descendants andDirect successors of those men of other times. This is the view that we deserve peopleSavage called and semisalvajes, and the mental life of these people becomes for us aOf particular interest when we see it in an earlier stage, well preserved in our own desa development.From this point of view, and establishing a comparison between the psychology of the peoplePrimitive as Ethnography and shows us the psychology of neurotic, as emerges from thePsychoanalytical research, we will discover many common features between the two and will bePossible see a new light of what we already know them.For reasons both external and internal to choose this comparison tribes thatEthnographers have described as the most savage, backward and miserable, or formed by theThe inhabitants of primitive youngest continents (Australia), which has retained, even inFauna, many archaic features missing in all.Aboriginals in Australia are regarded as a race apart, without any physical or kinshipLinguistic with its closest neighbors, the people Melanesian, Polynesian and Malays. Not builtSolid houses or cabins, not cultivate the soil, have no pet, even theDog, and ignore even the art of pottery. They feed exclusively on the flesh of all kinds

Animal and starting roots of the earth. They have no kings or chiefs, and the affairs of the tribeThey are decided by the assembly of the adult males. It is very doubtful that can be given aRudimentary religion in the form of a cult taxed at higher beings. The tribes in the interiorContinent, as a consequence of lack of water are forced to fight conditionsLife too hard, we show in every aspect that most primitive tribes veci dgTo shore.We can not wait, indeed, that these miserable naked cannibals observe a moralSexual next to ours or impose their sexual instincts very severe restrictions. But withoutHowever, we found out that imposing the most stringent interdiction of incestuous sexual relationships.It seems that even their entire social organization is subordinate to this intention or relatedWith the completion of the same. Instead of all the religious and social institutionsLacking that, Australians are in the scheme of totemismo. The tribes AustralianDivided into smaller groups -clanes-, each named after her totem.What is a totem? Usually, an animal edible, or harmless, or dangerous and feared, andMore rarely a plant or a natural force (rain water) that are in a relationshipWith the entire group. The totem is, first of all, the ancestor of the clan and secondly, their spiritProtector and his benefactor, sending their sons and oracles known and protects even thoseWhere is dangerous. Individuals who have the same totem are thereforeUnder the sacred obligation, as a violation brings punishment automatic respect theirLife and refrain from eating their meat or take advantage of it in any other way.Librodot Totem and Taboo Sigmund FreudThe totemic is not inherent to a particular animal or any other object only (or plantNatural force), but all the individuals who belong to the kind of totem. From time to timeFeasts are held in which the partners of the group totemic reproduced or imitate throughCeremonial dances, movements and peculiarities of its totem.The totem transmitting hereditariamente, both paternal and maternal line. It is very likely thatThe maternal transmission has been everywhere the primitive, later replaced by transmissionPaternal. Making the totem is the basis of all social obligations ofAustralian, surpassing the one hand subordination to the tribe and relegating other, a secondWord of blood kinship.The totem is not tied to the ground or to a particular locality. Members of the same totemCan live apart from each other and at peace with individuals of different totem.We will now bring this totemic feature of the system by which the same interests moreEspecially the psychoanalytic. In almost all sites where this system is inForce comprises law whereby members of a single totem should not enter into relationshipsSexual and therefore should not marry one another. This is the law of outbreeding, inseparableSystem totemic.This interdiction, rigorously observed, it is quite remarkable. It does not have any logical connection withWhat we know about the nature and particularities of the totem, and is not able to understand howInserted into totemismo. Not strange, then, to see some authors admit that outbreedingDid not at the beginning, of course, nothing to do with the totemismo but was added to it inOne time, when they recognized the need to enact restrictions on marriage. Of allHowever, it is intimate and purely superficial or deep link between outbreeding andTotemismo, the fact is that there is such a link and it shows extremely strong.Try to understand the significance of this ban with the help of some considerations.A) The violation of this prohibition is not followed by an automatic punishment, as it were, of the offender,As are other violations of prohibitions totemic (the eating of animal meatTotem, for example) but is vengada by the entire tribe, as if they were removing a threat thatThreatening to the community or the consequences of a failure to pesase on it. Here is aQuote, taken by Frazer, which shows how severely punish such violations these savages,To which from our point of view we consider ethics in general as highlyI nmorales:"In Australia, sexual intercourse with a person of a clan are regularly bannedPunishable by death. Never mind that the woman is part of the same local group orBelongs to another tribe and has been captured in a war: the individual that comes from the same totemIn sex trade she is persecuted and killed by the men of her clan, and the woman sharedAs luck. However, in some cases, when both have managed to escape thePersecution for some time, the offense can be forgotten. On the rare occasions when theThe fact that we are dealing takes place in the tribe Ta-ta-thi, New South Wales, man isSentenced to death, and women, bite and acribillada to lanzazos to leave almost expirante. If notIt killed on the spot, it is considered to have been forced. This prohibition extends even toLove casual, and any violation is considered a heinous thing and worthy ofPunishment of death. "B) As well as soft love affairs, namely those not followedReproductive are punished identically, we conclude that the ban has not been sick insIn practical reasons.C) Being the totem hereditary, and not suffer any changes because of marriage, itEasy realize the consequences of this ban in the case of maternal inheritance. If, forExample, the man is part of a clan whose totem is the babysitter and marries a woman whoseTotem is the emúo (sort of ostrich), children, male or female, will have all of the totemMother. A child born of this marriage will be found, therefore, the impossibility of establishing relationsI ncestuosas with his mother and sister, from the same clan.D) But just a little attention to realize that outbreeding inherent in the system totemicHave other consequences and pursues other purposes that the mere anticipation of incest with the motherAnd sister. It prohibits, in effect, the man sexually union with any other woman of her group;That is, with a number of women who is not linked by any relationship by blood,But that, however, are regarded as consanguíneas theirs. The justificationPsychological this restriction, which goes beyond anything that can be compared in the villagesCivilized, it is not obvious at first glance. We just understand that this prohibitionIt takes very seriously the role of totem (animal) as ancestor. Those who are descended from theTotem is the same blood and form a family within which all degrees of kinship,Even more distant, are seen as an impediment whatsoever of the union is xual.

Librodot Totem and Taboo Sigmund FreudThus it appears that such wild seem obsessed by an extraordinary horror incest,Horror linked to particular circumstances that do not get completely understand andA consequence of which was replaced kinship of blood kinship totemic.We must not exaggerate, but this opposition between the two genres of kinship, andWe must always have in mind the fact that incest is not real but a caseSpecial bans totemic.How did you come to be replaced by the real family group totemic? This is an enigmaGet whose solution may once we have come to understand intimately natureThe totem. We think that, given a degree of sexual freedom is not limited by marital ties,There was a need for any legislation that stopped the individual to incest. Therefore, youIt would be pointless to note that the habits of Australians involve certain social conditionsSolemn and certain circumstances in which it is not recognized the exclusive right of a manOn women as his wife considered legitimate.The language of these tribes Australian, as well as the majority of the people totémicos- presentsA peculiarity related, of course, to this fact. The designations of kinshipThey use not related to the relationship between two individuals, but between an individual and a group.According to the words of L. H. Morgan, forming a system such designations classifier. It meansThis a guy called "father" not only that it has engendered, but also to allThose men who, according to the customs of the tribe, would have been able to marry his mother and reachTo do so effectively, and "mother", a woman who without infringing uses of the tribe could haveEngendrarle. Also called "brother" and "sister" not only to the children of their trueParents, but also to all those other people who they could have been, and so on.The names of kinship that Australians are not designate one another, therefore, necessarilyA blood kinship, as in our language, and represent more social relationsThat physical relationship. In our nurseys, which give children the names of uncles and aunts toAll friends of her parents, we find something like this system classifier, andAlso when we use such designations in a figurative sense, speaking of 'brothersIn Apollo "or" sisters in Christ. "The explanation for these customs language, which we believe to be unique, it follows easilyWhen we feel like Survival and character of the institution that Rvdo. L.Fison called marriage group, and under which a number of men exercisingConjugal rights for a certain number of women. Children born of this marriageThe group has, of course, be viewed each other as brothers, even though they may not haveAll the same mother and consider all men in the group as their parents.Although some authors, as Westermarck in human history of marriage, refusedAdmitting the consequences that others have drawn from the names used to designate kinGroup, researchers who have studied more carefully to the wild AustraliansThey agree to see in the names of relatives classifier survival of the timeWhere was in force marriage group, and according to Spencer and Gillen, still exist todayIn the tribes of urabuna and the dieri some form of group marriage. So,Therefore, this marriage would be preceded in these towns to individual and did not disappear without leavingFootprints in the language and customs.Substituting now marriage individual marriage group, we understand agoRigor, which appears excessive, the prohibition of incest that we see in these villages. TheOutbreeding totemic, namely a ban on sexual relations between members of the same clan, wereIt shows us as the most effective way to prevent incest group, which was established half andAdopted at that time and has survived a long time to the reasons why his birth.Although thus we have discovered the reasons for the restrictions matrimonialBetween wild Australia, we must bear in mind that the actual circumstancesHave a much greater complexity, irresolvable at first glance. There, in effect, butVery few Australian tribes who do not know that the other prohibitions set by theTotémicos limits. Most are organized in such a way, which are subdivided in the first place,In two sections, which gives the name of marital classes ( "fratrias" [phratries] ofBritish authors). Each of these classes is exógama and consists of a number of groupsTotémicos. Usually each class are divided into two subclasses (subfratrias), and thisSo the whole tribe is composed of four subclasses, resulting in subclasses occupy a placeI ntermedio between fratrias and groups totémicos.The typical pattern for the organization of an Australian tribe may therefore represent theAs follows:The two groups totémicos are assembled into four sub-classes and two classes. All branchesThey are exogenous. (The number of the totem is chosen arbitrarily.) Form a subclass cUnit exógama with the underclass and, and subclass d with the f. The result obtained by these instituLibrodotTotem and Taboo Sigmund FreudTions and, therefore, its tendency is not in doubt. They serve to introduce a new restrictionThe choice of marital and sexual freedom. If there were more than twelve totémicos groups,Each member of your group (assuming that each group compusiese the same number ofIndividuals) could choose between eleven dozavas parts of the women of the tribe. The existence ofThe two fratrias limits the number of women who may choose each man to six dozavas parties;This is, by half. A man belonging to a totem can not marry but with a woman whoPart of the groups one to six. The introduction of the two subclasses limits of the new election,Leaving reduced to three dozavas parties, namely, a quarter of the total. Thus, aMan of the totem to women but can not choose between those totems of four, five and six.The historical relations between the classes marriage, which some tribes haveUp to eight, and the groups are not yet totémicos dilucidadas. We see only that such institutionsPursuing the same purpose that outbreeding totemic and tend to go even further. But whileThat outbreeding totemic presents every appearance of a sacred institution, home andDevelopment unknown, or a custom, complex institution of marriage classes,With its subdivisions and conditions linked to them, appears to be the product of legislationConscious and deliberate had been proposed to strengthen the prohibition of incest, probablyBefore the beginning of the weakening of the influence totemic. And while the system totemicConstitutes, as we have seen, the basis of all other social obligations and restrictions

Moral of the tribe, the role of fratria is limited generally to the regulation of single elec tionMarriage.In the course of further development of the system of classes marriage appears a trendExtending the ban imposed on incest and the nature of the group, extending to theMarriages group more distant relatives, conduct identical to that of the Catholic Church whenThe extended ban, which falls on marriages between brothers and sisters, to ma trimoniosBetween cousins, inventing, to justify its action, degrees of spiritual kinship.We do not have any interest in trying to guide us in the complicated and confusing discussionsHave developed on the origin and significance of marriage classes and their relationshipsThe totem. We simply note the special care with which Australians and other peopleWild enforcement of the prohibition of incest. We can even say that theseWild are more scrupulous in this matter ourselves. Perhaps, hallándoseMore subject to the temptations, require more effective protection against them.But phobia of incest that characterizes these people have not been satisfied with creating institutionsWe have just described and which seem directed mainly against incest group.We must add to them a range of "customs" to prevent relationsIndividual sex between close relatives and are observed with a religious discipline. It is notPossible doubt the view that pursuing such practices. The authors British designates"Avoidances" (which should be avoided), and are not custodial people totémicos Australians.But I will have to pray that the reader is satisfied with some fragmentary excerpts ofWe have abundant documents on the subject.In the fall Melanesia such restrictive bans on relations with the child's mother andSisters. Thus, in Lepers Island, one of the New Hebrides, a child who has reached a certainAge leaves home mother and will live in the house policy (club), which sleeps and eats.You can still visit his home to reclaim it in their food, but when his sister isThis, it must withdraw without eating. In the opposite case can take their food sat near theDoor. If the brother and sister were found by chance outside the house, the sister must flee orHide. When the brother acknowledges the footprints in the sand of the passage of one of his sisters,Should not follow them. The same prohibition applies to the sister. The brother can not appointHer sister and must be kept very well spoken a word of everyday language whenThat word is part of the name. The ban takes effect after theCeremony puberty and must be observed over a lifetime. The remoteness of mother and sonIncreases over the years, and the reserve observed by the mother is still the largest imposed on the child.When he brings something to eat, it does not directly deliver food, but consumers are in theSoil before him. There will never spoke familiarly, and to go to him, tells you instead of you (entiéndaseNaturally, the words for you and our our you). The same customsHave been in force in New Caledonia. When a brother and sister meet,The latter hides in the bush, and brother passes without turning to her.In the peninsula of Gacelas in New Britain, the sister married and could not manage the wordHis brother, and instead of pronouncing his name has to appoint through a periphrases.In New Mecklenburg this prohibition applies not only between brother and sister,But between cousin and cousin. They should not approach each other, or be the hand or made gifts, andWhen they want to talk, they must do a few steps away. Incest is the sisterSentenced to the gallows.Librodot Totem and Taboo Sigmund FreudIn Fiji are particularly stringent prohibitions and these apply not only toBlood relatives, but also to the brothers and sisters of the group. We were also surprisedFind out what these wild orgies known sacred in the course of which perform preciselyUnions sexual strictly prohibited. But perhaps this contradiction canGive us the key to the ban. Among the battas Sumatra extend the prohibitions to allThe degrees of kinship something nearby. It would, for example, scandalous that a batta accompanied toHer sister to a meeting. A brother batta feels confused in the presence of his sister, evenHaving them around in other people. When a brother from the house, or sisterSisters prefer to retire. Similarly, the father does not stay never alone with her daughter, orMother with her child. The Dutch missionary who narrates these customs adds that, unfortunately,They are justified, since it is generally accepted by the people that conversation alone betweenA man and a woman has carried a fatally illicit intimacy, and are threatenedThe worst punishment and the most serious consequences when they are guilty of relationsSex with close relatives, but it is not very natural to think of preserved byAverage prohibitions of this kind from any possible temptation.Among the barongos of Bay Delangoa in Africa, imposing man prescriptions moreSevere regarding his sister-in-law, namely, the woman's brother's wife. When a manFind somewhere to that person dangerous for him, carefully avoided. It daresTo eat the same dish in which it, and you do not talk but trembling. It was decided to enter his pass-word cabaAnd salutes voice shaken.Among the akamba (or wacamba) in the east African English there is a prohibition that we had hopedFind more frequently. During the period between puberty and marriageUnmarried girls should carefully evade his father. When he was found hiding in theStreet, not ever sit at his side and observe this custom until betrothal. From the dayHis marriage are exempt from any ban relationships between them and the father.The ban most widespread, severe and interesting, even for civilized peoples, which isRests on the relationship between son and mother-in-law. It exists in all Australian people, but itAlso found in the Melanesian and Polynesian peoples, and between black Africans in general,Where we found some traces of totemismo and even in some towns where weIt is possible to detect them. In some of these people find similar prohibitions relating toSoft relations between a woman and her father-in-law, but these prohibitions are less constantAnd stringent than those above. In some isolated cases relate to both laws.As with regard to the ban on relationships between mother-in-law and son-in-law interests us lessDissemination ethnographic that the content and purpose of the ban, we will continue to limitándonosTo cite a few examples. On the islands Bango are very harsh and cruel these bans. The son-in-law andThe mother-in-law should avoid approaching one another. If by chance they are not in the cami,The mother-in-law must depart and return back to the son-in-law has passed, or conversely.

In Vanna Lava (Port Patterson), the son-in-law will not come into the beach if it has happened before his mother-in-lawThe tide has made disappear in the sand traced the footsteps of the same. However,Can speak at a distance, but are forbidden to pronounce the name of bothAnother.In the Solomon Islands, the married man should not see or speak to her mother-in-law. When found,Pretends not to know it and throws to run as quickly as possible to hide.Among the Zulu custom there that the man was ashamed of his mother-in-law and do everythingEffort to flee their company. It enters the cabin being found inside it, and when they are,Should one of them hiding in the bush.The man can also hide his face withThe shield. When you are unable to avoid or hide, anuda women at the top of a stalkGrass as a sign of respect to the ceremonial. Relations between them are made throughA third person or spoken aloud, separated by a natural barrier, PrecinctKraal, for example. None of them must pronounce the name of another.Among the basoga, black tribe that inhabits the region of the Nile sources, the man can notTalk to your mother-in-law, but it being found in another room of the house and hides his eyes. ThisPeople have such a horror incest, which punishes even among pets.While the intention and significance of the other prohibitions concerning relationsAmong relatives does not cause doubt, being interpreted by all observers asMeasures preservativas of incest, the same is not true that the interdictions are intendedRelations with the mother-in-law, injunctions to which some authors have given an interpretationAll different. It has been found rightly inconceivable that all these people manifest aGreat fear the temptation personified by a woman and mature, which will be the mother of indivi duoThat question could, however, make it yours as a child. A similar objection has opposed the theory of Fison, whereby obey these bansThe need to fill the gap in some systems class marriage implies the possibilityMarriage between son-in-law and mother-in-law.Sir John Lubbock (in his book Origin of Civilization) does go to the abduction primitive (marriage by capture)This attitude of the mother-in-law with regard to the son-in-law. "While there actually abducting women,The father could not see his son-in-law, the raptor, with good eyes. But to stop this form of marriage,Not leaving behind, but its symbols, was symbolized in turn such ill will, andUsually that we deal has persisted even after having been forgotten their origin. "Crawley has demonstrated easily that this attempted explanation does not take into account the reality ofL os facts.E. B. Taylor believes that the attitude of the mother-in-law with regard to the son-in-law is nothing but a form of non-recognition(Cutting) of the latter by the family of his wife. The man is regarded as aForeign until the birth of her first child. Except with respect to those cases where, doneThis condition does not end the ban indicated, it is unacceptable that interpretation ofTaylor, because it says that there need to set a precise nature ofThe relationship between son and mother-in-law, leaving therefore at the side factor and not having sexAccount sacred fear that seems manifest in such prohibitive orders.A woman Zulu, asked for the reasons for the prohibition, gave the following response, dictated byA sense of delicacy: "The man should not see the breasts that have fueled his wife."It is well known that even in civilized peoples constitute the relationship between a son-in-law and mother-in-lawThe thorniest sides of the organization. There is certainly among the white villagesEuropean and American prohibition whatsoever on these relations, but would avoid manyIf conflicts and annoyances such prohibitions exist, even as customs, without certainIndividuals were forced to set them for their personal use. More than a European feelInclined to see an act of high wisdom in opposing bans by the peoples wildThe relationship between these two people so close kinship. There can be no doubt that the situationPsychological's son-in-law and mother-in-law involves something that fosters hostility and makes it very difficultLiving together. The generality is done with the object of jokes and ridicule Preferred to these relationshipsAlready constitute proof that involve elements strongly opposed. In my opinion,Trátase here relations "ambivalent", composed of both elements and affectionate items coughHostile.Some of these feelings are easily unexplainable. For part of the mother-in-law there is the feelingShe separated from her daughter, mistrust towards the stranger whom the same has been delivered and the trendTo charge, in spite of everything, its authority, as it does at home. For part of the son-in-lawThere is the decision not to put any more willingness others, jealousy for those whoBefore that he enjoyed the tenderness of his wife and -last not least- the desire not to embarrass the leftIllusion which makes grant worth exaggerated the qualities of their young women. In mostThe case is la.suegra which dispels that illusion as he recalls his wife at the manyTraits that it is common lacking, however, beauty, youth and spontaneityThe soul that makes loving daughter.Knowledge of the hidden feelings that the examination of psychoanalytic men gives usWe can add other reasons to those just listed. The woman foundIn marriage and family life satisfying their needs psychosexual, butWhile not without either being threatened constantly danger of dissatisfactionFrom the premature termination of the marriage and the emotional vacuum that itMay be. The woman who has made preserving the aging offspring of this danger,Identification by their babies and taking an active part in the emotional life of the same. OftenSaid to rejuvenate the parents with their children. This is, indeed, one of the most striking advantagesPrecious as they should. The barren woman is thus deprived of one of its best consolationsCompensation and deprivation to resign themselves to be in their conjugal life. IdentificationEmotional daughter arrives with some mothers to share the same love towards theirHusband, which in most cases leads to severe acute forms of neuroses, as a resultThe violent resistance against such a pitch that mental emotional place in the suje to.The trend in this dating game of Mother to son-in-law is very common and can demonstrate bothPositively as a way negative. In effect, many times that the subject addressesToward his son components hostile and sadistic of erotic arousal, in order to suppressMost certainly elements contrary, prohibited.The man's attitude with regard to the mother-in-law is pleased with similar sentiments, but

From other sources. The way of election of object has led from the imageHis mother, and perhaps also from his sister, his current object. Fleeing every thoughtIncestuous or intent, has transferred his love, or if you like, their preferences, since the twoLibrodot Totem and Taboo Sigmund FreudPeople loved in his childhood, a person strange formed in the image of the same. But thenThe mother-in-law comes to replace their own mother and mother's sister, and the subject feelsBorn and grow in him a tendency to plumb again at the time of his first election loving,While everything he opposes such a trend. The horror that incest inspires him requires notRemember the genealogy of their choice loving. The existence of the real and present mother-in-law, which was notHave known since childhood, and whose image does not act, therefore, upon him since his unconscious, heMakes it easy resistance. A certain hue of irradiation and hatred that discernimos in complexityTheir feelings allows us to assume that the mother-in-law actually represents a temptation for the son-in-lawIncestuous. Moreover, it happens frequently that the man falls in love with his futureMother-in-law before transferring his inclination to daughter.Nothing, in my opinion, prevents us from admitting that it is this factor which has prompted incestuous among wildThe prohibitions placed on the relationship between son and mother-in-law. Thus, weInclined to accept the view Fison, who sees no such prohibitions, but a protection againstIncest possible. The same could say all those other prohibitions relating toRelations between blood relatives or politicians. No.existiría but the only difference being that in theFirst case, being direct incest, it might be conscious intent preservadora whileIn the second, which includes the relationship between son and mother-in-law, it would be incest, but a ten-tionImaginary intermediate stages unconscious.This horror of the barbaric incest is known for a long time and do not require furtherInterpretation, why not have given us great opportunity to show that the application ofMethods psychoanalytic sheds new light on the facts of the psychology of the people. EverythingWe can add to the prevailing theory is that the fear of incest is a feature essentiallyInfant and surprisingly consistent with what we know about the mental life of the neurotic.Psychoanalysis has shown us that the first object on which the election rests sexThe youngest is condemnable incestuous nature, since such object is represented byThe mother or sister, and has shown us the way to follow the subject, asAdvances in life, to escape the attraction of incest. Yet in the neurotic findRegularly remains considerable psychic infantilism, or by failure to free themselves fromConditions for children in the psicosexualidad, either by having them again (or arrested developmentRegression). That is why the incestuous fixations of libido play again orContinue to play the lead role of his life psychic unconscious. Thus, we arriveTo see attitude with regard to incestuous fathers complex central neurosis.This conception of the role of incest in neurosis naturally encountered with the general disbeliefFor adult men and normal resistance to oppose it like that, for example, theWork of Otto Rank, which indicates that the role widely incest plays in thePoetic creations and shows how rich materials offer poetry its innumerable variationsAnd deformations. We are forced to admit that this resistance comes mainlyThe deep aversion to the man experienced by their incestuous desires of the past,Total and deeply repressed at the moment. Thus, not irrelevant powerDemonstrate that people still experiencing wild in a manner dangerous to the point of beingForced to defend against them, with overly stringent measures, incestuous desiresPlumb for a day in the unconscious.

THE TABOO AND AMBIVALENC AI OF FEELINGS1Taboo is a Polynesian word whose translation was not difficult because we already have the notion. This notion was still familiar to the Romans, whose sacer equivalent to the taboo of Polynesians.The ago for the Greeks and kodausch of Jews due to possess the same senseThe taboo of Polynesians and other similar expressions used by many peoples of Améri ca,Africa (Madagascar) and the North and Central Asia.We introduced the taboo two opposite meanings: that of the sacred and consecrated or whatDisturbing, dangerous, prohibited or unclean. In Polynesian, the opposite of taboo is noa, or the ordinary,What is accessible to everyone. The concept of taboo involves therefore a sense of reserve, andIndeed, the taboo is manifested essentially bans and restrictions. Our expression'Submit' holy fear often coincides with a sense of taboo.Restrictions taboo are very different from the purely moral or religious prohibitions. No.Emanate from any divine commandment, but it extracted from its own authority. They are differentEspecially moral prohibitions for not belong to a system that considers necessaryIn a general sense abstentions and substantiate such a need. The prohibitions do not tabooAny foundation. Its origin is unknown. Incomprensibles for us, seem naturallyIt is those who live under his rule.Librodot Totem and Taboo Sigmund FreudWundt said that the taboo is the oldest of the unwritten codes of Humanity, and the opinionGenerally it takes a rior to the gods and the entire religion.Siéndonos requires a fair description of taboo, if we are to consideration by psychoanalytic,Extractaremos here on what he says Northcote W. Tomas, in the relevant article ofEncyclopedia Britannica:"The word taboo means not strictly speaking more than three concepts: a) the sanctity (orImpure) of persons or objects. B) The nature of the prohibition of this nature arises, and c)The sanctity (or impurificación) resulting from the violation of the same. The opposite of taboo is poly nesioNoa, that is, the ordinary, common and ordinary. ""From a broader perspective, there are several kinds of taboo: 1 º A natural or tabooDirect product of a mysterious force (mana) inherent to a person or a thing. 2 ° A tabooTransmitted or indirectly, emanated from the same force, but it can be: a) Acquired; b) TransferredBy a priest, a boss or anyone else, and 3 rd A taboo between the twoAbove, when there are two factors, eg ownership of a woman forMan. "

"The purposes of taboo vary widely. So (A): the taboo direct comply with the following functions: 1 ºProtecting certain major figures -jefes, priests, etc., and preserve valuable objectsEverything possible damage. 2 nd Protect the weak-women, children and men vulgares- against powerfulMana (magical strength) of the priests and chiefs. 3 sixth Preserving the subject of the dangers arisingContact with corpses, the absorption of certain foods, and so on. 4 th Precaver theSobrevenir disruptions that may in certain major events in life, such asBirth, initiation of adolescents, marriage, sexual functions, and so on. 5 eighth ProtectHuman beings against the power or the anger of the gods or demons, and 6 th To protectChildren going to be born and their newborns from the dangers because of the relationship that sympatheticThey share their parents they could attract about them doing certain acts or absorbingCertain foods to be announce very special qualities (B): Another purpose ofTaboo is to protect the property of the subject-sus fields, tools, etc. against thieves."The punishment for the violation of a taboo was originally an abandoned inner strengthIt would have to act in an automatic mode. The taboo retaliated by himself. Later, when he beganTo form the representation of the existence of higher beings demonic or divine, are linkedIt taboo and it was assumed that the power of such beings senior desencadenaba automaticallyPunishing the guilty. In other cases, and probably as a result of further development ofThis notion, took on the punishment of daring society, the lack of which attracted about dangerTheir peers. Thus also the first penal systems of Humanity areLinked with the taboo. ""Whoever has violated a taboo by this fact becomes such quality. Certain hazardsThe violation may be conjurados through acts of penance and ceremonies purifies tion.""The taboo is supposed emanated from a special force magic inherent in certain spirits and peopleAnd capable of being transmitted in all directions by the mediation of inanimate objects. PeopleTaboo and things can be compared to objects that have received an electric charge; constituteThe headquarters of a terrible force that is communicated by the contact and whose discharge bringsThe most disastrous consequences when the organism that causes is not enoughHard to resist. Therefore, the consequences of the violation of a taboo not depend onlyThe intensity of force magic inherent in the taboo subject, but also on the intensity of manaThat the wicked opposes such a force. Thus, kings and priests have an extraordinary power,And those subjects that come into immediate contact with them, pay their audacity with theLife. In contrast, a minister or other person with a higher mana abreast can communicateWith them safely, and such people are intermediary for its part accessible to their subordinatesNo risk for the latter. The importance of a taboo transmitted also depends on theMana of the person it came from. A taboo transmitted by a king or a priest is more effectiveThe broadcast by an ordinary man. "The transferability of taboo is probably what gave birth to the belief of the possibilities for dadTo bypass through ceremonies of atonement."There are taboos permanent and temporary taboos. The priests and chiefs, as well as those killed andEverything that relates to them, belong to the first class. The taboos are linked to passengersCertain statements and activities, such as menstruation and childbirth, the state's warrior before andAfter the expedition, hunting and fishing, etc.. There is also general taboos, likeAn injunction or the Pope, can be suspended over a large region and held forMany years.

I guess the impression of my readers, assuming that after reading these quotes are notFind more educated than before on the nature of the taboo and place that must grantAmong their knowledge. This depends, of course, the inadequacy of my information, in theI have omitted all references to the relationship of taboo with superstition, the belief in theImmortality of the soul and religion. But a more detailed account of what the tabooWe would not have to serve but to further complicate the issue, which is already very dark. Leave,Therefore, it is clear that a number of constraints which are subject peoples primitive,Ignoring their reasons and without even bother to investigate, but regarding them asThing natural and perfectly convinced that their violation would be attracted by the worst punishment. ThereReliable reports of cases in which the involuntary breach of any of these prohibitionsIt has been effectively followed an automatic punishment. Thus, the innocent felon who unknowinglyHave eaten meat from an animal taboo falls, to realize their crime, in a deep depression,He assured his death in the short term and just really die. The prohibitions on its fallMost of the absorption of food, conducting certain acts and communication with certain. Some taboos seem rational, as they tend to impose abstentions and deprivation.Still others fall on nimiedades exempt from any significance, and we can notBut consider them as a kind of ceremonial. All these prohibitions appear to restOn a theory according to which depend on their need for the existence of certain personsOr things that would force a dangerous transmissible by contact as a contagion. SomeOf them possess such a force in a greater degree than others, and the danger would be directlyIn proportion to the difference of such charges. The most unique of all this is that those who haveThe misfortune of violating one such bans become, in turn, banned and injunctions,As if they had received all of the dangerous cargo. This force is inherent in all peoplePresenting some particularity-kings, priests, the newly nacidos-, andAll statements exceptional - menstruation, childbirth, pubertad- or mysterious illness -And death and everything by the power of diffusion and contagion is relatedThem.They are described as taboo all places, persons, objects and statements involving the mysteriousProperty above or are a source of it. Similarly, the prohibitions based on it, andFinally, under the literal sense of the word, everything that is sacred or above the level vul gar,And yet dangerous, unclean or disturbing.The word "taboo" and expresses the system that designates a set of facts whose psychic connectionEscapes us, making us believe that only after a penetrating examination of the belief in theIn spirits and demons, characteristic of these primitive civilizations, we will be able aproxi marnosHis intelligence.But, why spend our interest in this puzzle of taboo? In my opinion, not only because every issue

Psychological deserves to try their solution, but also for other reasons. We suspect,Indeed, the taboo of Polynesians it is not as alien as it seems at first and that the essenceThe traditional and ethical prohibitions, which we obey, might possessA certain affinity with this primitive taboo, so that the clarification would be the same,Perhaps, to project some light on the origin of our own dark "categorical imperative".Thus, we are deeply interested in the conception that the taboo has been able to form a researcherSo as authorized W. Wundt, and more so as we explore 'promises to últi moreThe roots of the idea of taboo. "The notion of taboo, said Wundt, "covers all the uses to which manifests itself inspired fearFor certain items related to the representations of worship and acts withThey linked. "And elsewhere: "If you mean by taboo, according to the general sense of the word, any banImposed by custom and practice or explicitly formulated laws, touching an object, profitHe or use of certain words prohibited… ", we must recognize that there is noSingle people or one stage of civilization which has not been given such a circumstance.After Wundt explains why it seems more appropriate to examine the nature of the taboo on conditionsThe savage primitives Australians in the superior civilization of the Polynesian peoples,Divided and prohibitions taboo in the first three classes, as they relate to animals,Men or inanimate objects. The taboo of animals, which consists primarily of banTo kill them and eat their meat, is the nodule totemismo. The taboo of menPresents an essentially different hallándose limited, in advance, circumstancesExceptional life of the subject. Thus, adolescents are taboo during their ceremoniesInitiation and women during menstruation and immediately after childbirth. They alsoTaboo infants, the sick, and especially the dead. The objects of a manServed constantly, their clothes, their useful work and their weapons, are also taboo forLibrodot Totem and Taboo Sigmund FreudOthers. The new name that the teenager receives at the time of initiation into adulthoodAustralia is in its most personal property and, therefore, is taboo and should be kept secret.The third category of taboos, or those that refer to trees, plants, houses and localities,They are more variable and not appear to be subject only to a single rule: to be taboo aroundWhat for some reason inspired fear or anxiety.The modifications introduced the taboo on the peoples of a culture somewhat more advanced, suchAs of Polynesia and the Malay archipelago, have been recognized by the same as WundtPurely cosmetic. The largest existing social differentiation in them is manifested in the factThat their kings, chiefs and priests exercise a taboo particularly effective and are alsoBound and more limited than others, restrictions of this kind.But the real sources of taboo should be searched more thoroughly in the interestsThe privileged classes, "born at the place of origin of the most primitive instincts and againDurable men, namely, the fear of action by demonic forces. " "Not being originallyBut a objectivation of fear of demonic power posed hidden in the taboo subject,Taboo irritate prohibits such power and ordered appease the anger of the devil and prevent their revengeWhenever it has carried out a violation, intentional or not. "Is gradually forming a taboo in an independent power, unconnected of the devil, untilReaching into a ban imposed by tradition and custom, and, ultimately,By law. "But the unspoken commandment concealed behind the prohibitions taboo, whichVary the circumstances of place and time, which was originally follows: "the GuárdateAnger demons. "We teach well Wundt that taboo is a manifestation and a result of the belief ofPrimitive peoples in the demonic powers. Subsequently would have disconnected the taboo of this rootAnd would have continued to be a power, simply by virtue of a kind of psychic inertia,Forming the root of our own moral and requirements of our laws. AlthoughThe first of these claims are not awaken in us no objection, I interpret the senti mentOverall my readers manifestándome disappointed by these explanations of Wundt.Explain and the taboo is not traced back to the very origins of the concept and show their latestRoots. Neither the world nor demons can be considered in psychology as root causes,Beyond which it is impossible to go back. Another thing would be if the demons have an existenceReal, but we know that they are not - as well as the Gods, but creations forces psí quicasMan. Both have emerged from something before them.On the dual significance of taboo ideas expressed Wundt very important, but not entirely clear.In his view, the idea of primitive taboo not a separation of the concepts of sacred andImpure, why it lacked such concepts of significance then acquired theIf opposing each other. The man, animal or place on which rests a taboo are demonic,But not sacred, and therefore will not impure, within the meaning of this word further. PreciselyThis indifferent and intermediate significance of the demonic, that is, of what should not be touched,It is the one that best suits the taboo words, it brings out a character that remainsCommon to the sacred and the impure through all time: the fear of contact. But thisPersistent character of a community is an important indication of the existence of a primitiveCoincidence of both concepts, further coincidence that under circumstances was being replacedBy differentiation, as a result of which were the antithesis then presentedAmong themselves. The belief inherent in the primitive taboo, in a demonic power hidden in certainObjects and punishing the use of the same or just contact with them, embrujando the culprit,It is not, in fact, but fear objectified. This fear has not gone yet by unfolds ingIn reverence and execración then experiencing later stages.But how is this cleavage? According Wundt, through the passage of prescriptionsTaboo, from the belief in demons to belief in the gods. The opposition of sacred andImpure coincides with the succession of mythological two phases, the first of which does not go awayTo be completely dominated by the second, but still subsisting at his side in a situationIncreasingly bottom up completely losing the estimate that one day and enjoyed becomingSomething negligible. The Mythology is always the law in a later stage, dominated and suppressedOn the other hand, maintains, by the very fact of their repression, alongside the dominant, in aDisadvantage and transformed into what she was revered in order to execración.The remaining considerations Wundt refer to the relationship of the representations taboo

The purification and with the sacrificial victim.

2Whoever addresses the problem of taboo hallándose familiar with psychoanalysis, ie with theInvestigation into the unconscious part of our mental life, will realize, afterA brief reflection, that the same phenomena are not unknown. You know, in fact, the These prohibitions on activities relapsedCompletion of which tended to the intensely individual, and remained after generationGeneration, perhaps only through tradition transmitted by parental authority and society.But it can be assumed to be organized in a generation later, as part ofPsychic inherited property. Our readers will understand that we can not decide, to clarifyThe issue at hand, whether or not there are innate ideas of this kind, or whether such ideas have determinedFixing such taboo alone or with the help of education. But conservationThe taboo we must conclude that the primitive tendency to perform acts prohibited persists even todayIn day in the wild and semisalvajes peoples, in which we found such prohibitions. Thus,These people have taken to their prohibitions taboo ambivalent attitude. In his subconscious,They would like nothing better than not rape her, but while she felt fear. The fear preciselyBecause the desire, and fear is stronger than the desire. This desire is, in each caseIndividually, inc onsciente, as in neurotic.The two bans taboo oldest and most important appear entrañadas in the fundamental lawsThe totemismo: respect the animal totem and avoid sex with individualsThe opposite sex, belonging to the same totem.They had to be, therefore, the two oldest and intense pleasures of men. So farWe find it incomprehensible, and therefore can not verify our hypothesis on examples ofThis genre, while the meaning and origin of the system continue siéndonos totally totemicUnknown. But those who are aware of the results of the investigation psychoanalyticThe individual found in the same wording of the two taboos, and its coincidence,Allusion to what the psychoanalytic regarded as central to the life and the child OptionNode neurosis.The variety of phenomena taboo, which has led the qualifying trials mentioned above,Been replaced, for us, for a unit in terms consider as a basis for an act tabooForbidden, whose realization drives a strong tendency located in the unconscious.Without understanding, we know that anyone who performs the prohibited act violates the taboo is taboo andIn turn. But how do you reconcile this with others who show us that not tabooLies only on the people who have made the forbidden, but also about others thatIn special situations, such actions on themselves and on inanimate objects?What can be this dangerous property that remains always similar circumstances in itselfAs diverse? Only stoking the desires of men and to induce him to the temptation ofI nfringir the ban.The man who has violated a taboo is taboo in turn, has the power because of dangerousTo encourage others to follow their example. Thus it is really contagious, as the exam pleDrives imitation, and therefore should be avoided in turn.But also, without having breached a taboo, can a man llegarlo to be in a permanent orTemporary, find themselves in a situation that might excite the wishes of other bannedOr they give birth to the conflict between the two factors of his ambivalence. Most of theStates and exceptional situations belong to this category and possess this dangerous force.Everyone envied the king or the head of the privileges it enjoys, and they wanted to get to his post.The corpse, newborn and women in their states of disease are likely to attract,For his helplessness, the person who has just come to maturity and see in it a source of newJoys. For that reason are taboo all these people and all these states, therefore not appropriate favo recerOr encourage temptation.We also understand now why the forces "mana" of different people are neutralized,Part one another. The taboo of a king is too strong for the subject, because the differenceSocial separates them is immense. But a minister can take, including the role of mediatorHarmless. Translating this language taboo to the normal psychology, we get the followingFormula: The Subject avoids contact with the king by the intense temptation it would, insteadThe dignitaries are not likely to inspire much envy, it is because they expect equatedSomeday them, and therefore can treat without fear of temptation. The envy that theMinister could rise, on the other hand, with respect to the king was tempered by the awareness of theirOwn personal power. Thus, small differences in the force that impels the temptationLess feared that large.We also see clearly why the transgression of certain prohibitions taboo bringsA social danger and is a crime that must be punished or expiated by all members ofSociety, if they do not want to suffer all the consequences.This danger arises really respect the wishes substitute unconscious impulses aware,And is the possibility of imitation, which would result in the dissolution of the soLibrodotTotem and Taboo Sigmund FreudCiedad. Leaving the unpunished rape, others warn their desire to do the same as the offender.There is nothing to be surprised at the fact that the prohibition taboo play contact theSame role in the délire of that toucher, but the hidden meaning of the first can not be inNo way so special as neurosis. The contact is the beginning of any attempt to apo derarseAny person or one thing, and bring her master excluded and personal services.We have explained the power inherent taboo by contagious's power to induce into temptationImpeller and to imitation. This does not seem consistent with the fact that the power conta giosoThe taboo manifests itself, especially in its transmission to inanimate objects.The transmissibility of taboo is reflected in the trend of neurosis by the unconscious desireTo move continuously on new objects using the roads of the association. Compro bamosSo the dangerous power of magicMana are two distinct powers over real-owned remember their manWishes and banned from impulsarle to satisfy their desire to violate the ban. But these twoFunctions melt back into one, as soon as we acknowledge that life is primitive psychicHalla acting in a way that the awakening of remembrance of prohibited act determines the trend

To carry out such an act. As such, falls back memories and temptation. WeRecognize also that when the example of a man who has violated a banInduces another man to commit the same lack disobedience is because of the ban has beenSpread as a bad contagious in the same way that the taboo is transmitted from one person to anotherThis object and object to another.Whether the violation of a taboo can be redeemed, in some cases, by a penance or atonementIt means the renunciation of a good or freedom, it gives us the proof that obedience to thePrescription taboo was in itself a renunciation to something that we had hoped to taste. TheFailure of a renunciation is expiada by a renunciation different. As regards theCeremonial taboo, deduciremos all that repentance and atonement are ceremoniesThe most primitive purification.Resumamos now what for the intelligence of the taboo we deducted from their comparison with theProhibition of neurotic obsessive. The taboo is a very old ban, imposed from the outside(Authority), and against the wishes of most intense man. The tendency to transgredirlaPersists in the unconscious. Men who are due to observe a taboo ambivalent attitudeWith regard to what is taboo. The magical force assigned to the taboo comes down to powerInduce the man into temptation: behaves like a contagion, because the example is always contagiousAnd because the desire prohibitive moves in the unconscious on other objects. The atonementThe violation of a taboo by renunciation which is a test which is the renunciationBasis of taboo

3We would like to know now what positive value we attach to our comparison of the tabooNeuroses and the concept of taboo that the same can be said. For there is a certain valueOur vision needs to offer an advantage impossible to obtain by other way, that is,We are close to the intelligence of the more taboo than any other. In the above considerationsAlready we have proof of that status, but we want to strengthen it, continuing ourI nvestigación to a detailed examination of the various bans and customs taboo.Instead of this way we could also continue to investigate whether some of the assumptions thatWe have extended the taboo from neurosis or the consequences of this extension can be deductedDirectly be demonstrated by examining the two phenomena of taboo. We will, therefore,In deciding what direction we will continue our investigations. The assertion before appropriatedThe taboo comes from an ancient ban, originally imposed from the outside is,Since then, indemostrable. Therefore, we will devote more to investigate whether the taboo isTruly subordinate to those same psychological conditions whose existence weDiscovered in obsessive neuroses through the analytical study of the symptoms and, above all,By the obsessive acts, the defense measures, the requirements obsessive. We have foundThese actions, measures and requirements presented characters that allow us to see themAs implications of trends or ambivalent feelings, with sometimes simultaneouslyThe desire and contradeseo and being other predominantly in the service of one of theTwo opposite trends. Therefore, if we discover this is also ambivalence andConflict between two opposing tendencies in prescriptions taboo or indicate including some thatAs obsessive acts, constitute a manifestation of the two simultaneous trends remainDemonstrated the coincidence of taboo with obsessive neurosis, at least in part based its mind.Librodot Totem and Taboo Sigmund FreudAs we have said before, the two main requirements are inaccessible to our tabooAnalysis, by being linked to totemismo. Other requirements are home side, and asSuch interest may not. The taboo has come to represent in the villages that we are dealingThe general form of legislation, and has entered the service of social trends latestThe taboo. This is, for example, the case of taboos imposed by the chiefs and priestsTo perpetuate their property and privileges. Anyway, there is still a significant groupPrescriptions, which can bring to your consideration. These are, primarily, taboosRelative: a) the enemies, b) to the chiefs, and c) the dead. Materials relating to this issueWe offer the excellent collection gathered by J. G. Frazer, and published in his great workThe golden bough.A) Conduct to the enemies .- If we are inclined to attribute to the subject wildA relentless cruelty towards their enemies, stay surprised to find out thatConsummation of a homicide imposed as a result of certain monitoring requirements,As part of the customs taboo. Such requirements can be easilyGrouped into four categories, depending on demand: on 1, reconciliation with the enemy dead, 2 nd, restrictions;3 fourth, acts of atonement and purification killer, or 4 eighth, ceremonial practices.The incompleteness of our information does not allow us to establish exactly where these customsTaboo or are not in general the people that we deal, a fact also lackingOf interest for our purposes. Anyway, we can admit that this is quite customsExtended, not isolated phenomena.The customs observed reconciliation on the island of Timor after the victorious return ofA horde warrior with the heads of dead enemies are particularly interesting,Because of the severe restrictions imposed, as we will see later, the heads of the expedition.At the triumphant return of the warriors are offered sacrifices to appease the souls of the enemies,If not, attract the misfortunes on the victors, and runs a dance accompaniedA song in which he mourns the enemy dead and implores his forgiveness: "Do not encolerices againstBecause we have here with us your head. If fate had not been favorable to us,Our heads would probably find that now exposed in your people. We haveOffered sacrifices to apaciguarte, and now your spirit must be happy and leave us in peace.Why has been our enemy? Did not we would have done better staying friends? San Your greIt had not been discharged or cut your head '.Identical custom is observed between palúes of Celebes island. The gallas offered in sacrificeThe spirits Enemies dead before entering his hometown. (According Pautitschke: Ethno graphieNordostafrikas.)Other people have found the means to turn their enemies into friends killed, and guardsProtectors. This medium is treated with affection all heads cut, which usuallyCertain way they pride themselves savage tribes of Borneo. When dayaks the coast of Sarawak

Bring on returning from an expedition, the head of an enemy, the deal for monthsWith every amabilidades, dedicating the names sweetest and caring that the languagePossesses, in the mouth by making the best bites of their food, candy and cigars, and rogándoleStrongly forget their old friends and granted all their love to their new hosts,It now forms part of his house. Who is wrong in this macabre usual,So horrible for us, being ironic intent.Several scouts have pointed to the duel that some savage tribes of North America observedIn honor of the enemy killed and escalpado. From the day that a Choctaw has killed an enemy,He begins a period of mourning, which extends through months and during theWhich imposes severe restrictions. The same is true among the Indians dakotas. AfterCommemorated with mourning their own dead -relata an observer, osagos lead to mourningEnemy, as if it had been a friend.Before turning to the remaining customs taboo concerning the enemies, we must be waryAgainst a possible objection. The reasons that dictate these prescriptions reconciliation, weTell, Frazer and others, are very simple, and they have nothing to do with the ambivalence. SuchPeople are dominated by the superstitious fear the spirits of the dead, fear that theAlso known classical antiquity, and has been subsequently taken to the scene by the great playwrightIn English hallucinations of Macbeth and Ricardo III. This superstition logically be deductedAll requirements of reconciliation, as well as restrictions and expiacionesThat later try. In favor of such a design testimoniarían also ceremoniesWe met in the fourth group, which will be interpreted as effortsTo ward off the spirits of the dead, chasing their matadors. Lastly,The same wild confess their fear of the spirits of the dead enemy, blaming himSuch customs taboo.Librodot Totem and Taboo Sigmund FreudThis objection seems, in fact, naturalísima, and if we could save our undeniableAttempted explanation. Later we will deal extensively from it, limiting ourselves to put hereThe design that emerges from the premises that have served as the starting point for ourPrevious thoughts on the taboo. Of all these prescriptions draw the conclusionThat the attitude to the enemy manifest feelings other than those ofSimple hostility. We see them in demonstrations of repentance tribute to the enemy andRemorse for having killed. It seems that long before any legislation received from the handsA god knew these wild and the commandment not to kill, and knew that the violation of thisCommandment was to bring a punishment.But back to the other categories of prescriptions taboo. The restrictions imposed on the killerVictorious are very common and, in most cases, very stringent. On the island of Timor chiefThe issue can not go home directly, but you reserve a cabin,In passing two months doing different practices of purification. During this interval heIt is forbidden to see his wife and feed himself, taking another person to be fed.In some tribes Dayak men returning from an expedition victorious are to remainIsolated from the rest of the population for several days, and must abstain from certain foods,As well as touching iron objects and see their wives. On the island of Logea, near NewGuinea, men who have killed one or more enemies will hold for a weekHis home, avoid any involvement with their wives and friends, not touching the food with their hands andFeed only prepared to plant them in special containers. To justifyThis latter restriction, it says that should not smell the mist of blood from the dead, as if theySo enfermarían and die. The tribe toaripí or montumotú (New Guinea), the man who hasKilled another can not come to his wife or touching food with his fingers and receive an ali-mentSpecial hands of other people, this regime lasted until the next new moon.Frazer's work includes a multitude of cases of restrictions on the killer victorious. No.I can cite all here, but tell some examples, which are taboo highlightsEvidence particular and which appears associated with the restriction atonement, purifies tionAnd ceremonial.Among the monumbos of German New Guinea, one who has killed an enemy in a fightBecomes "impure" and their status is designated by the same word used to describe theWomen after childbirth or during menstruation. For many days remains confinedIn the house of assembly of men, and the other inhabitants of his village gather in derredorYours and celebrating their victory with dances and songs. It should not happen to anybody, not even his wife orTheir children, because if it did it would be covered in the act of ulcers and abscesses. Lastly, it purifies doThrough ablutions and other ceremonies.Among the natchez North America, the young warriors who had won his firstScalp were subjected during six months at certain deprivations. They could not sleep with theirWomen or eat meat, and all their food consisted of fish and corn cakes. When a ChoctawThere were killed and escalpado an enemy, which was keep mourning for a month and it wasProhibited peinarse until this deadline. If you picaba the head, should not be scratching with theHand, but using a stick.When an Indian pima killed an Apache, it had to undergo rigorous purification ceremoniesAnd atonement. Over a period of fasting, which lasted sixteen days, I could not prove the meatNor salt, nor look to fire or direct the call to someone. He lived alone, servedFor an old who brought a little food, is often bathed in the nearest river andAs a sign of mourning, carried on the head a pella clay. At the seventeenth day, itVerifying the public ceremony of the solemn purification of homicide and their weapons. AsPima Indians took the taboo of homicide much more seriously than their enemies and not postponed,Like these, atonement and purification until the end of the campaign, we can say that his moralsAnd his devotion to them were a cause of military inferiority. Despite its extraordinary bravu ra,Constituted a very effective way to help the Americans in their struggles against the Apaches.Despite all the interest that would present a deeper examination of two details and variationsThe ceremonies of atonement and purification prescribed after the murder of an enemy, IHere finish my statement as being sufficient for that purpose persigo. Add justIn the temporary or permanent isolation which today is subjected professional executionerIt shows even a trace of such institutions. The status of "free man" in theMedieval society allows us to form a very rough idea of the wild taboo.

In the explanation of all these flow requirements of reconciliation, restriction, atonement andPurification appear combined two principles: the extension of the taboo of the dead to everything that hasIn contact with him and fear to the spirit of the dead. But not determined, and would alsoCompany reached a daunting task of how to combine these two factors to explain the cereLibrodotTotem and Taboo Sigmund FreudMonial, or if they have a value equal to or if one of them has to be considered as primary and the otherAs secondary.

To that oppose us our view, according to which all these requirements derivingThe feelings of ambivalence with regard to the enemy.B) The taboo of sovereign .- The attitude of the people towards their primitive chiefs, kings and priestsIt is governed by two principles that seem to contradict more complete. The SubjectIt should be preserved and should protect them. These two purposes are served through aMany prescriptions taboo. We already know why it is necessary to preserve the Gentlemen areCarriers that strength magical mysterious and dangerous, like an electric charge, communicatesContact and determines the death and destruction of that which is not protected by aCargo equivalent. Therefore, it avoids any direct or indirect contact with the dangerous holiness, andFor those cases where this contact can not be avoided, it has invented a ceremonialTo avert the consequences feared. Thus, the Nuba East African believe that if they dieEnter the house of his rey-sacerdote, but they can escape this danger if they discover upon enteringHer left shoulder and get that the King touch with his hand. Thus it comes to uniqueThe result of that contact of the king becomes a means of healing and protection againstThe ills resulting from the same contact, but we must note that the healing touchIs initiated by the king and royal dependent on its will, while the dangerous is the resultingThe initiative of the subject. Thus, the quality of contact of the king is conditioned by theAttitude of national -activa or pasiva- with respect to the royal person.To find examples of the healing power of touch real need not look among the savages.In a time not too distant exercising this power the kings of England to heal escrófulas,For this reason it was called the king's evil (the actual disease). Neither Elizabeth nor anyTheir successors renounced such royal prerogative, and it was said that Charles I healed in 1633, oneInstead, a hundred sick. Later, under the reign of his son Charles II, the victor of the great RevolutionEnglish, reached this healing of escrófulas contacted by the king of his broader flourishing.Cuéntase, in fact, that during his reign healed Charles II to more than a hundred thousand escrofulosos.The influx of patients was so great, that many of them died after drowning betweenCrowd. The skeptic William III of Orange, king of England, after the expulsion of Estuardos,Suspicious of the reality of that power, and the only time consented to exercise royal roleCurative did say to the sick: "May God give you better health and make you more reason - able'.Here are some testimonies of the terrible effect of active contact, but not intentional, with theKing or something that belongs to you: A leader of New Zealand, a man of high rank and of great holinessAbandoned on the street one day the remains of his meal. A slave young, strong and hungry,That looks to pass, is quick to eat, but as has finished the last bite, a frightenedSpectator warns crime just committed, and the slave, who was a strong warriorAnd brave, land falls before the announcement of his guilt, is prey to terrible convulsions andDies at dusk the following day. A Maori woman had eaten some fruit, and then finds outThat came from a particular place on which rested taboo. The act says that the spiritThe boss who has inflicted such offense shall die. The incident occurred in the afternoon, and at noon nextHe had died. The link of a Maori chief once caused the death of several people. TheHead had lost; others collected and used it to light their pipes. When averi guaronWho was the owner of the link, all died of fear.Nothing is therefore surprising that it has been felt the need to isolate people as dangerousAs the chiefs and priests and surround a wall that makes them inaccessible to others.In our current ceremonial cutting can still see remnants of putting this wall comPrescription taboo.But most of these taboos of senior figures no longer be reduced to the need to protect themselvesAgainst them. The creation of taboo and the establishment of the court has helped tagYet another need: to protect privileged people against the dangers that threaten them.The need to protect the king against all imaginable dangers emanating from the enormous importanceThe role it plays in the lives of his subjects. Rigurosamente speaking, is the personGoverning progress in the world. His people must estarle recognized not only by rain and the lightSun, which makes grow the fruits of the earth, but also because of the wind that brings ships to theCoast and the firm ground that men huellan under their feet.These reyezuelos wild with a full power and authority to dispense own happinessOnly gods, and whose reality only the most servile courtiers fingirán accept in phasesMore advanced civilization.There is a blatant contradiction between this omnipotence of the real person and the belief according to theWhich need to be carefully protected against the dangers that threaten it, but theseContradictions is full of wild attitude towards their kings. They believeLibrodot Totem and Taboo Sigmund FreudNeed to monitor their kings to use conveniently forces, but they are not anythingSure its good intentions or their loyalty. In stating the reasons for the taboo concerning prescriptionsThe king was transparenta certain distrust: "The idea that the monarchy is always primitiveThe despotic wrote Frazer- not be confirmed by the monarchies that came speaking.On the other hand, do not live in them but the monarch to his subjects, his life is not worth more thanWhile it fulfills the obligations of his office and regulates the course of nature for the good of hisPeople. From the time in which neglects or ceases to meet these obligations, is transformedIn hatred and contempt care, fidelity and religious reverence that was being expelledShamefully and may estimated dichoso c hen gets to save his life.Adorado today as a god, it may be dead tomorrow as a criminal. But this changeAttitude we have no right to see a test of volatility or a contradiction. By contrast,

The village remains logical to the end. If your king is their god -piensan-, must also show theirProtector, and from the moment they do not want to protect them, must relinquish his post to another more inclinedTo do so, but while responding to what we expect of him, care that it is engagedUnlimited and was forced to care for himself with equal zeal. A king lives such as enclosed in aSystem ceremonies and labels and prisoner of a network of customs and interdictions which has noAimed at raising their dignity, let alone improve their welfare, but only to preventActs might upset the harmony of nature and thus provoke their own loss,Of his people and the world. Far from be beneficial and welcome such prescriptions,Deprive him of any freedom, and pretending to protect their lives, make it a burden and a tortu ra.One of the most impressive examples of a similar concatenation and imprisonment of a monarchSacred us is offered by life in other times wearing the mikado Japanese. Here is whatShe tells us about a story of more than two centuries ago: "The mikado considers incompatible with hisHis dignity and sanctity touching the ground with their feet. Thus, when it has to go toSomewhere is carrying shoulders of their servers. But still it unless your personTo be exposed outdoors and the sun is refused the honor to illuminate his head. It attaches to allThe parts of his body as a sacred character, which should never be cut his hair nor hisBeard, nor his fingernails. But not to suffer at all care was washed by theNight while you sleep, and what they take away your body in this state is considered aTheft, which is not harmful to their dignity nor their sanctity. In the past should remainEvery morning, for a few hours, sitting on his throne, with the imperial crown onWithout moving his head and arms, legs, head or eyes, as only well thoughtThat could keep the peace and tranquility of the empire. If unfortunately became one side or theOtherwise, or if your eyes are not heading for a certain time but one part of his empire,The country could be a war, a famine, pestilence, fire or other calamity that has bríaOf devastarlo. "Some of the taboos are subjected to barbaric kings recall restrictionsThe killers. In Shark Point, near the roll out, in Lower Guinea (West Africa), a reysacerdoteKukuló lives alone in the woods. It can happen to any woman or leave his house, orEven rising from his throne on which sat sleep. If acostase, cease-blowingWind disrupting navigation. Their role is to appease the storms and caring,Overall, the maintenance of the normal state of the atmosphere. The more powerful is a kingLoango says Bastian-, more numerous are the taboos to be observed. The successor to the throne is subjectTo them since childhood, but the taboos around accumulate in yours as you go avan ingIn life, and when it comes to the throne is literally suffocated under their number.The place that allows us to not have (nor does it require our end) provide a descriptionDetails of the taboos inherent dignity of the king or priest. Let's say only thatRestrictions on the movement and gender power play between the taboosLeading role. To demonstrate how far are tenacious customs linked to thesePrivileged people, we will cite two examples of ceremonial taboo taken from civilized people;That is, they have reached higher stages of culture.The Flamen Dialis, the great priest of Jupiter in ancient Rome, it had to observe a specialNumber of taboos. He could not riding, or watch a horse or a man armed or carryNone ring that was not broken, nor any node in his garment; could not touch wheat flour,Neither the mass fermented, nor designate by name or goat, neither dog nor meatRaw or beans, or ivy, their hair could not be cut, but by a man freeA knife used for this bronze, and should be buried, as also of cutsYour nails under a sacred tree, it could not touch the dead and he was prohibited from leaving outdoorsBareheaded. His wife, Flaminica, is subject to turn to special requirements:In some stairs could not climb over the first three steps and certain daysFeast it was forbidden comb his hair; the leather of his shoes should not come from an animal Died a natural death, but a slaughtered animal, the fact of having heard the thunder madeUnclean, and impurity lasted until after allowing a sacrifice of atonement.The ancient kings of Ireland were subjected to a series of singularísimas restrictions,Observance of which was a source of profit for the country, and conversely, their transgression,A source of misfortunes. The complete list of these taboos is in the Bok of Aights, whoseCopies oldest manuscripts dating from 1390 and 1418. The prohibitions are detalladísimasAnd fall on certain acts in certain places and times: In this city should not be the kingStay one day of the week, not to be crossed that river at such an hour, not to be camping mostNine days so plain, and so on.The severity of the requirements imposed taboo to reyes-sacerdotes has had in many villagesWild to a very important from a historical point of view, and particularlyInteresting from our own point of view today. The priestly and royal dignity has leftBe desirable. Thus, in Combodsch, where there is a king and a king-fire water has been the peopleCoactivamente forced to impose the acceptance of these dignities. In Nine or Savage Island,Coral island on the Pacific Ocean, the monarchy has been virtually extinguished because nobody showedReady to take on the real functions, laden with responsibilities and dangers. In someCountries in West Africa, is being held immediately after the death of King council secrecy,In order to appoint a successor. That which falls on the election is trapped, and tiedGuarded in the house of fetish, until it is prepared to accept the crown. Sometimes,The alleged successor to the throne found the means to circumvent the honor to be asked to accept.Cuéntase, for example, a boss who had a habit of carrying it on their arms day and night,In order to resist, by force, any attempt to entronizamiento. Among the traitsSierra Leone was so great resistance to the acceptance of the royal dignity, that mostL as tribes were forced to be left to foreigners.Frazer sees in these circumstances because of cleavage progressive royal priesthoodPrimitive in a temporal power and spiritual power. Agobiados under the burden of his holiness, haveKings come to be unable to effectively exercise power and have been forced to abandonAdministrative charges characters less important, but active and energetic, and withoutAny claim to the honor of the royal dignity. This is how it had formed theSovereign temporary, while the Kings continued to exert taboo spiritual supremacy,He became, in fact, insignificant. The history of ancient Japan offers us an exact confirmationThis way of seeing.

Given this picture of the relationships between men and their primitive sovereign arises in usHope that passage from his description of their understanding of psychoanalytic has not sernosVery difficult. Such relationships are too complicated and not without contradictions. ItAttached to the large sovereign prerogatives, along with the requirements imposed on tabooMen vulgar. They are privileged characters, they have the right to do what they are to othersProhibited and enjoy what is inaccessible to others, but the same freedom that theyRecognizes is limited by other taboos that do not weigh on ordinary individuals. WeTherefore, a stand here, almost a contradiction between greater freedom and greater restrictionOn the same people. On the other hand, they have a special magic power, andFears, which is why all contact with their persons or objects that belong to them, consideringWhile such contact as a possible source of the most beneficial effects, circumstanceAt first sight that is seen as a further contradiction, especially flagrant. ButWe know that it is only in appearance. Contact The king is beneficial when part of his initiativeThe royal will with a benevolent purpose, and only becomes dangerous when provoked,Regardless of the will of the king, for the common man, no doubt because it could hide aAggressive. Another contradiction less easy to explain is that, however attributed toA broad sovereign power over the forces of nature, it creates the obligation to protect peopleWith particular application of the dangers that might threaten you, as if their power, capable of manyThings were powerless to ensure their own protection. The mistrust that harbor wildThat really their kings used their power for the good of his people and for his own preservation,Distrust that moves continuously monitored, it is also a unique characterAnd disconcerting relationships of these primitive people with their sovereign. ThisKing's guardianship and protection of their nationals against the dangers of the real person canEmanate responds simultaneously to label taboo subject that is the life of the monarch.The most natural explanation of these relationships so satisfied and full of contradictions between theWild and their sovereign might seem: Depending on grounds of superstition, And other causes, manifested in his savage attitude to their kings various viewpoints,Taking each to its end, without regard to the other and independentlyOf them, and this fact are born all the contradictions pointed out, which is not repugnant to the intellectThe savage than that of men civilized the entrañadas by religion or duties of fideli dadA sovereign.Librodot Totem and Taboo Sigmund FreudWe should not reject, of course, this explanation, but the technique will enable us psychoanalyticPenetrate deeper into this issue and we are close to the knowledge of natureSuch relationships, as diverse. Submitting to the analysis of the situation described above, as if itQuestion of the table symptomatic of a neurosis, we will stop first in excess RestlessApplication are on the bottom of the ceremonial taboo. One such excessive affection is a phenomenonCurrent neurosis, especially in obsessive neurosis, chosen by us as a termComparison, and its origin has come to hacérsenos perfectly understandable. This appears excessiveAlways in those cases in which together with affection predominant, there is a counter current,Unconscious, hostility, or whenever we are faced with a typical case of ambivalenceAffective. The hostility is then drowned out by a disproportionate increase of affection, whichManifested in the form of application and distressing is obsessive, otherwise it would not be ableTo fulfill its role of maintaining the flow contrary repressed unconscious. All psychoanalyticHave shown how security can always decomposed, thus tendernessExcessively passionate and worried, even in situations where they do most implausible;For example, the relationship between mother and son or between spouses very united. As far asThe treatment applied to the privileged people, we can admit, therefore, that along withThe veneration and divination that makes them subject there is a strong current contrary, and that,Therefore, it is also here, as expected, an emotional ambivalence. Distrust,That is seen as a factor of undeniable motivation of taboos taxes to the kings,But it would not be a direct manifestation of the same hostility unconscious. Given the variedForms affecting the outcome of this conflict in different peoples, we will not be difficultFinding examples where proof of this hostility is showing us with particular evidence.Frazer tells us that the wild timmes Sierra Leone have reserved the right to grindKing elected to blows on the eve of his coronation, and as conscientiously exercise this constitutional right,Unhappy that the sovereign often sometimes not survive long in its adventThe throne. Thus the major figures of the tribe have a habit of raising the dignityReal men against experienced any hostility. But even in these cases very clear,Hostility away from confess as such, is camouflaged baj or appearance of ceremonial.Another feature of the primitive man's attitude with regard to their sovereign recalls a veryFrequent neurosis and that appears particularly pronounced in the so-called "persecution mania'. This feature is excessively exaggerate the importance of a particular person and affordIncredibly unlimited power to be able to lay on it, with some justification,Responsibility for everything unpleasant and distressing to the patient happens. To tell the truth, do not comeOtherwise the wild with respect to their king when, and had given power to provokeOr stop rain, regulate the brightness of the sun, wind direction, etc.. Him destronan or kill him,Because Nature has disappointed his hopes for a plentiful hunting or a good harvest.The table reproduced in the paranoid persecution mania is the relationship between theThe child and his father. The son attributes, in fact, his father a similar omnipotence, and can be checkedThat further distrust of him is in direct proportion to the degree ofPower has previously attributed. When a paranoid recognizes his persecutor in a personIn the surrounding area, promotes this to the category of a father that is the place under conditionsWho let you make responsible for all the misery that is imaginary victim.This second analogy between wild and the neurotic shows to what extent the attitude of the firstRegarding your king can be an outgrowth of the attitude of the infant son overHis father.But the most powerful argument in favor of our view, based on a comparisonAmong the requirements taboo and symptoms of neuroses, we are provided by the ceremonialTaboo, whose role in the sovereign functions we described in paragraphsAbove. The double meaning of this ceremonial and originated in trends equivalents wereWe will show clearly whether we consent to admit that it is proposed from the beginning production of cir

The purpose for which manifests itself.This ceremony served not only to distinguish kings and raise them above allOther fatal, but it transforms your life into hell, turning it into an unbearable burden,And they placed an easement much more onerous than that of his subjects. It appears, therefore,The exact pair in the act of obsessional neurosis, in which the repressed and repressive trendFind a common and simultaneous satisfaction. The obsessive act is apparently an act of defenseAgainst the forbidden, but we can say that there is in fact but a reproduction of the forbidden.The "appearance" refers to life psychic awareness, and the "reality", to life unconscious.Thus, the ceremonial taboo of kings is apparently an expression of deepestRespect and a means of pursuing the king the most comprehensive security, but is actually a punishment forSuch lifting and revenge that the king's subjects are taken by the honors they have granted him.Sancho Panza is able to experience for yourself, while being governor of his island,To what extent is this exact design of ceremonial. It is possible that if the kings and sobeLibrodotTotem and Taboo Sigmund FreudRanos current wanted make their confessions, we come up with new evidence in favor of thisStandpoint.But, why the emotional attitude towards sovereign behaves as a powerful hostilityUnconscious? The interrogation is very interesting, but its solution would go beyond the limits ofThis work. In our earlier allusion to fatherly complex of children now add that theReview of the early history of the monarchy could give a decisive response to this question.According to the explanations of Frazer, very impressive, but little evidence to trialThe same author, the first kings were foreigners, who after a brief period of reignBeen sacrificed to the god amid solemn feasts. In the myths of Christianity encon tranchesYet the echo of this evolution of royalty.C) The taboo of the dead .- We already know that the dead are powerful sovereign, perhaps weAsombre find out until they are also regarded as enemies.Keeping our comparison with the contagion can say that the taboo of the dead showsIn most primitive peoples particular virulence. This taboo manifests itself, first,The consequences that contact with the dead and brings in special treatmentThey received those related to the individual died. Among the Maori, who have playedA dead or attended a funeral are extremely "impure" and are deprived ofAny communication with their fellow human being, as it were, "boycotted". A man contaminatedBy contacting one death can not enter a home or touching a person or an objectWithout them impure. There should not touch the food with their hands, as the impurityDoes inappropriate for any use. Food is placed at the feet on the ground, and has to eat likeBuenamente can, using only their lips and their teeth and with their hands to the crossBack. Sometimes he is allowed to feed by another person, which must meetThis offense was careful not to touch the unhappy taboo, and is not subject to restrictionsLess stringent. In every village there is usually a Maori person who lives abandoned and miserable,On the margins of society, and is barely few handouts. Only he canApproaching at a distance equal to the length of an arm, or those who have taxed at a deadRecent tributes. When the period of isolation is coming to an end and can man impureAgain communicate with their peers, it destroyed all of the dishes that are served duringThe dangerous period and discarded all his clothes.The customs taboo imposed as a result of contact with a dead material are equal inAll Polynesia, Melanesia and the whole part of Africa. The most important of these customsIs the ban on touching food and the consequent need to be feedBy other people. It should be noted that in Polynesia and perhaps also in the islandsde Haway, quedan los reyes-sacerdotes sometidos a las mismas restricciones durante el ejercicio deHis duties sacred. In Tonga, duration and severity of the ban vary with the strength tabooInherent to the dead and to the individual who has been found in contact with him. Whoever touches the corpseA boss becomes impure for ten months, but if boss, in turn, but not hard his impurity three, fourOr five months, depending on the rank of the deceased. However, when it comes to the corpse of a headSupreme deified, the duration of ten months is taboo, even for larger heads survivors.The Savages believe that those who violate these taboos ill and die, and their faithIt is so strong that, according recounts his observer, it would never have dared to try to check.Similar in its essential features, but much more interesting for us are the restrictionsTaboo are subject to those whose contact with the dead should be understood in theFiguratively speaking of the word, that is, the relatives of the deceased. If the above requirementsBut we have not seen the typical expression of virulence and power of the spread of taboo, theseOther that we are now going to allow us to deal with and to show the reasons for the same, and thereforeL os apparent as the most profound and true.Among the shuswap in British Columbia, widowers and widows must live isolated during thePeriod of mourning, they should not touch his head with his hands or his body, and all utensils thatServed are removed from use of others. No hunter must approach the hut inhabitedOne of such persons, as this will bring disgrace, and if the shadow of the person who keeps aMourning was envisaged about it, would fall ill. People who keep mourning sleep on beamThorny branches and forming them into a fence around his bed. This latter practice isObject keep the spirit of the dead. More significant still is the custom of some tribesAmerican, whereby the widow must carry for a certain time after deathHer husband as a dress trousers and woven dried herbs, in order to remove itThe spirit of the deceased. These habits allow us to think that even in the figurative sense isContact always conceived as "material" because they assume that the spirit of the dead were not separatedSurvivors and their families continues floating around in them during the entire periodMourning.Librodot Totem and Taboo Sigmund FreudAmong the agutainos living in Palaban, in the Philippines, the widow should not leave theirCabin during the seven or eight days after the death of her husband, but at night, whenNot exposed to find anyone. One who sees it is threatened with death immediately, andPrevent this, she warns all his closeness hitting trees with a wooden stick. TreesWell beaten dries and die. Another observation shows us what the dangerInherent to the widows. In the district of Mekeo in the New Guinea British widow loses all

Their civil rights and for a time lived on the margins of society. There can cultivate the landNeither appear in public, nor treading the village nor the street, and vague as a fierce by theHerbs or the bush, in order to be able to hide as easily see someone,If it is a woman. This detail allows us to see the temptation in the main danger inherent in theThe widow or widower. The man who has lost his wife to be protected against any temptationReplace and the widow must fight like desire, the more so as not possessing ownerOne is likely to arouse the desires of other men. Any abandonment of this genreIt would be an act contrary to the sense of mourning and would arouse the anger of the spirit.One of the most unique customs taboo, but also more instructive, which relateThe mourning of the primitive, is the ban say the name of the dead. This customIt is extremely widespread, presents numerous alternatives and has had important conse - quences.In addition to the Australian and Polynesian peoples, which have retained ideallyCustoms taboo, others also note that prohibition as far away from each other and so differentAs samoyedos Siberia and all of southern India, mogoles of Tartaria andThe Tuaregs of the Sahara, ainos of Japan and añambas and nandi of Central Africa, tinguanesPhilippine and the inhabitants of the Nicobar Islands, Madagascar and Borneo. In some of these townsThis prohibition applies not only during the period of mourning. Others retain permanentemen you.Anyway, always goes easing with the passage of time.The ban say the name of the dead is generally observed with specialStringency. Some tribes believe that the South American pronounce the name of a deceased before theirFamily survivors is inflicting a serious offense and applied to the offender a sentence no less rigorousThat brought to the murder. It is not easy to understand, at first glance, the reason for the severityIn such a ban, but the dangers linked to the act have made corresponding rise to a multitudeRecords very interesting and significant from several points of view. The Maasai of AfricaResort to change the name of the deceased immediately after his death, mayAppoint and without fear, because all bans are not related, but to its former name. WhenActing in this way presuppose that the spirit does not know or will never find out their new name. TheTribes Australian Adelaide and Encounter-Bay carry farther care, since allPeople called the same or very similar to that of late taken a different one. Sometimes also continueThis conduct relatives of the dead, but their names do not remember anything of the same. SoCase, for example, in certain tribes in Victoria and North America. Among the guaycurusThe head of Paraguay gave different names to all members of the tribe in these sad times,And everyone responded to it now had it without hesitation,As if he had always led. When the deceased was wearing a name identical to that of an animal orAn object, some of these people deemed necessary to give such an animal or other object that again,In order that nothing could recall the conversation died. This customAre continuous variations of vocabulary, which hindered the work of the extraordinarilyMissionaries, especially in those villages where the taboo of the names had a characterPermanently. During the seven years that the missionary Dobrizhoffer happened between abipones of UruguayChanged names three times the jaguar, crocodile, the thorns and the slaughter ofAnimals. This horror to utter a name that belonged to a deceased extends, as in wavesConcentric, and causes it to avoid talking about anything on what the dead spoke, a processLaw enforcement entails serious consequence of depriving treason and historical memoriesThese people, and greatly hinder the investigation in its history primitive. Some haveTaken, however, customs clearing. One is to resurrect the namesThe dead after a long period of mourning, to make them infants, which areThen considered as reincarnations of those.These taboos nominal we are less unique if we think that being in the wildName an essential part and a very important property of personality and attributeFull target value to the words. As elsewhere, I have demonstrated, our children comeExactly the same way, because it never admitted the existence of simple verbal analogy,Free from any significance, but it logically infer that of a deeper coincidenceAmong the objects that the words designating similar. The same adult civilized, if analyzedCertain peculiarities of their attitude to the names, check without difficultyThat is not as far as it is believed to link them to a core value, and find that theirs isLocated intimately fused with him. Nothing is surprising, in these circumstances, thatLibrodot Totem and Taboo Sigmund FreudPsychoanalytic practice so often find occasion to stress the importance of namesIn the unconscious thought.The neurotic obsessive behave towards them ofJust as the wild, which could have foreseen in advance. They show, as inGenerally all neurotic, a total of sensitivity with respect to complex phrasing or perceptionHearing of certain words and names, and they derive their attitude to their ownName a large number of stringent coercion. One of these patients had been treated by me tabooTaking the party never to write his name for fear that fell in the hands of someone,That would come into possession of a part of his personality. In their desperateEfforts to defend against the temptations of his own imagination was imposed ruleAnything not deliver his own person, which was first identified with your name andSecond with her writing. Thus ended by renouncing write at all .. Thus, notStrange as seen in the wild man part of the person and in covering tabooConcerning the deceased. But the fact pronounce the name of the dead can also refer toContact with the same.Therefore, we must now address the larger problem of why this is obje to contactA taboo as rigorous.What happens is we first attributed to instinctive horror inspired by the body and its alterationsAnatomical. For this reason we could add the deduction of mourning at the death of aPerson join his family and those around you. However, the horror behind the body notObviously enough to clarify all details of the requirements taboo, and we are not mourningExplaining why the enunciation of the name of the dead is a grave insult to the survivors.Those who mourn a dead like evocarle in their talks and work to preserveHis memory alive as long as possible. The particularities of the customs tabooThey must obey other reasons and intentions based on responding to different purposes, and

Nominal are precisely those taboos which we reveal such reasons.But even if there were not these uses data provided by savages who observed a mourningSuffice to provide the clarification sought.The Savages did not try to conceal Indeed, the fear they inspired the possible return of the spiritOf late, resorting to a multitude of ceremonies designed to keep distance and expulsarle. TheAct of pronouncing the name of a dead them seems to be a matter of whose effect can not beOther than to provoke the presence of the spirit of it. The fear of such presence makes them avoidEverything that can motivate the most diverse and take steps to avoid its effects. It disguiseSo that the spirit could not recognize them, distorting their names or the deceased and enfurecenAgainst abroad unscrupulous, pronouncing the name of a dead, it raises betweenThe living. It is impossible to avoid the conclusion that suffer, to use the expressionOf Wundt, the fear they inspired "soul of the deceased turned into demon."Accepting this view we add to the design of Wundt which, as we know, explainsThe taboo for fear of demons.The assumption on which this theory is based, namely that the person becomes missing lovedFrom the moment of his death in a daemon which can not wait survivorsBut hostility and try to remove provisions whose bad in every possible way,It is so unique, that we have a great job admission. But all or most of the authors competentThey agree attributed to the primitive this belief. Westermarck, which weTrial attaches little importance to the taboo, said in a chapter devoted to the attitude with respectThe dead, his work Ursprung Entwicklung und der Moralbegriffe: "The facts that I knowAllow me to make the general conclusion that the dead are almost always consideredMore like friends than as enemies, and that Jevons and Granth Allen are wrong when they sayFormerly it was believed that the dead but showed no ill will towards foreigners,In contrast with fatherly ensuring application on their descendants and members ofHis clan R. .. " Kleinpaul has tried to explain in a very suggestive work attitude of peoples primitiveWith respect to their dead, using Survival of ancient animist beliefsAmong civilized peoples. The author also concludes that the dead tryAttracting the living for which harbor murderous intentions. The dead kill, ourCurrent representation of death in the form of a skeleton shows that the death itselfBut it is not a dead man. Keen did not feel safe from persecution of the dead but whenHe was separated from him by a stream of water, because of which resulted in the habit ofBury the dead on islands or in the opposite margin of a river. A further relaxation of thisLimited belief in the evil spirits to those who could recognize some right toAnger and resentment, namely those of men killed, relentlessly pursuing their murderers,Or of those who had died without satisfying a strong desire, for example, pledgedDead before the wedding. But primitively -piensa Kleinpaul- all the dead were vampiresAnd all chase, filled with anger, the living, without thinking rather than hinder them and removeLife. The corpse is what has always provided the first notion of an evil spirit.Librodot Totem and Taboo Sigmund FreudThe hypothesis that the dead are transformed into more dear demons raises, of course,Another question: what were the reasons impelieron to primitive to give theirDead such emotional transformation, turning them into demons. Westermarck believes that it is not difficultAnswer this question: "Since the death the greatest misfortune that can fall on the man,It is thought that the dead are to be dissatisfied with their lot. According designPrimitive peoples, but does not die a violent death, caused by man orA sortilegio, so the soul has to be full of anger and hungry for revenge. It is assumedMoreover, jealous of the living and wanting to return to the society of old relatives, tryCausing his death by making them sick, only means that it has to carry out his desire to union. InThe instinctive fear that the souls of the dead inspired fear in turn derived from the anguishWe experienced before death, we see another explanation of evil attributed to the spirits."The study of disturbances psiconeuróticas puts us in the footsteps of an explanationBroad, which includes the one given by Westermarck. When a woman has lost her husband or a daughterHis mother, it not infrequently happens that survivors become prey to doubt painful,Those described as obsessive reproach, and what if we have contributed by any negligenceOr imprudence to the death of the loved one. Neither the memory of having attended the sickAs application or objective arguments more convincing counter to the painful accusationSuffice to end the torment of the subject, that torment is perhaps an expressionPathological of mourning and goes reduced over time.The psychoanalytic investigation of these cases has revealed the secret reasons for such suffering.We discovered, in fact, that such criticisms are not without obsessive to some degreeJustification is this that enables them to resist all the objections victoriouslyAnd all protests. This does not mean that the person concerned is really guilty ofThe death of his relative or has committed any negligence towards him, as the obsessive reproachIntended. It means only that the death of the same has sought satisfaction of a desireUnconscious of the subject, as if it had been sufficiently strong that had caused death.Against this unconscious desire is against what the reproach reacts after the death ofLoved. In almost all cases of intense feeling of setting a specific personWe found that unconscious hostility disguised behind a tender love. The classic case here TrátasePrototype and the ambivalence of human affections. This ambivalence is more or less pronouncedAccording individuals. Normally it is usually not strong enough to cause the reproachesObsessive that we try. But when it reaches a level very pronounced manifests itselfPrecisely on the subject of relationships with the people who are most loved and whereLess could esperársele. The provision of obsessive neurosis, which so often hasServed as a basis for comparison of the discussion on the nature of the taboo, we believe carac sedFor a particularly sharp degree of this emotional ambivalence individually.We know now the factor that could provide an explanation both of the alleged demonismoThe souls of those killed recently of the need that survivorsAre defense against the hostility of those souls. If we accept that the emotional lifeThe primitive is ambivalent to a degree similar to the psychoanalytic research, weForce attributed to the neurotic obsessive, we will understand why after a

Painful loss occurring in the first reaction against the hostility given in his unconscious similarTo which the latter is manifested through the reproaches obsessive, but this hostilityPainfully felt as unconscious as satisfaction produced by the death of a loved oneIn primitive reaches a destination different, because it is attributed to exteriorizada and died.This process of defense, very common both in the mental life as normal in the pathological, is theWe know the name of projection. The survivor refuses to have never experiencedA sentiment hostile to the beloved dead person and thinks that is the soul of the sameThey now cherishes this sentiment against him. The nature of penalties and remorse thatThis presents emotional reaction is expressed, despite the defense through the screening,The form of deprivation and restrictions that the subject will be imposed, disfrazándolas partly in the formProtective measures against hostile demon.We once again that the taboo was born in the field of emotional ambivalence.Even the taboo of the dead came from an opposition between the conscious pain and satisfactionUnconscious caused by the death. Since this source of the anger of the spirits understoodSurvivors who are closest to the deceased and those who wanted it more thatBe afraid, above all, his rancor.The prescriptions taboo presented here as a symptom of neurosis, a dual significance;On the one hand, and with the restrictions placed on the subject, are a manifestation of their griefBefore the death of a loved one, but otherwise leave transparency what they would like to conceal the same,Or hostility toward the dead, the hostility now giving a character de.legítima defense.We have seen that certain prohibitions taboo can be explained by the fear of temptation.The indeLibrodotTotem and Taboo Sigmund FreudFensión of dead could incite subject to satisfy the feeling of hostility towardsHe cherishes and the ban is aimed precisely to prevent such temptation. WestermarckTiene, however, right when he says that the savage does not make any difference between deathViolent and natural death. To thought unconscious natural death is also a productThe violence: in this case are ill wishes those who kill. (Cf. chap. 3, pp. 459 ff.)Those who are interested in the origin and significance of dreams relating to the death ofLadies and close relatives (parents, brothers and sisters) found that the dreamer, children andSavage was leading in a way absolutely identical with respect to the dead man under theAmbivalence to fectiva them is common.In the preceding paragraphs we declared opposed to a conception of Wundt, according to theWhich would not be taboo, but an expression of fear that the demons inspired, and yet, justTo make our explanation that relates the taboo of the dead fear that inspires the soulThe same was transformed into a demon. This might seem a contradiction, but we will be nothing moreEasy to be resolved. We have accepted the concept of demons, but without seeing in it an elementPsychological irreducible thus penetrating beyond this element think of demonsProjections of the hostile feelings that survivors harbor toward the dead.Once firmly established that standpoint, we intend that such feelings of characterTwice, it is both loving and hostile attempt to demonstrate and exteriorizarse simultaneously,At the time of death, in the form of pain and satisfaction. The conflict between these two feelingsOpposing becomes inevitable, and one of them, hostility is largely unconscious,The conflict could not be resolved by a subtraction of the two intensities with conscious acceptanceThe difference, and in those cases in which a person forgive loved oneThe injustice has not been done to us guilty. The process ends with the ratherPsychological intervention of a particular mechanism, usually designated in psychoanalysis with theName projection. The hostility of which we do not know nor want to know nothing is plannedSince the internal perception to the outside world, that is disconnected from the same person that the experienceAnd assigned to another. We are not survivors and us, we are satisfiedTo see desembarazados the one that no longer exists. In contrast, mourn his death. Instead,He has become an evil demon, which regocijaría our misfortune and triesMake perish. Thus, we must defend ourselves against him. Thus we see that the survivorsDo not escape oppression internal coercion but by changing home exter not.Without doubt, this projection, thanks to which the deceased was transformed into an evil enemy, canTo find its justification in the minds of certain hostile demonstrations that reallyHad to criticize, for example, its severity, its tyranny or injustice, or any of theMany acts of this kind that form the background of all human relations, includingThe most loving. But it would take too simplistic an explanation see this factorOne reason enough to justify the creation of demons through the process of projection. LapsesThat fact has been guilty during his lifetime those that no longer exist can certainly explain,Up to a certain point, the hostility of the survivors, but no hostility attachedThe dead, and, moreover, would be very badly chosen time of death to reviveThe memory of all the criticisms that we have the right to address. We can not, therefore,Stop seeing on the ground unconscious hostility and constant critical of the attitude that we are dealing with.These hostile sentiments with regard to the next of kin and dear couldWell remain dormant while those relatives were in life that is not disclosed toConsciousness directly or indirectly by any alternative training. But this situationCan not survive after the death of people at once loved and odiadas, and the conflictTakes then, necessarily, an acute. The pain born of increased tenderness isRebels, on the one hand, increasingly, against latent hostility, and can not, on the other hand, admit that suchHostility engender a feeling of satisfaction. Thus was formed the Suppression ofHostility unconscious by means of projection, and the ceremonial surge, which exteriorizaThe fear of punishment by demons. Then, as the subject away from the timeThe death, loses the conflict increasingly initial intensity, reaching thus weakening and in clusoNeglect of taboos relating to the dead.

4Having explored thus the terrain on which they were born the taboos concerning theDead, we will link to the results which may present some observationsOf great importance to the intelligence of taboo in general.

The projection of hostility unconscious on the demons, which characterizes the taboo of the dead,It is not only one of many processes of the same gender to which we attribute aGreat influence on the formation of the primitive mental life. In the event that we are interested in, the projectionUsed to resolve a conflict emotional mission also played in a large numberPsychic situations leading to neurosis. But the projection is not only aLibrodot Totem and Taboo Sigmund FreudAverage defense. The note also in cases where there is no conflict. The projection toForeign perceptions interior is a primitive mechanism which are also subjectOur sensory perceptions and played, therefore, a crucial role in our way ofRepresenting the outside world. In terms still underrepresented elucidadas ourInternal perceptions of emotional and intellectual processes, as sensory perceptions,Projected inside out and used for shaping the outside world rather thanRemain located in our inner world. From the genetic point of view explains this,Perhaps, by the fact that originally the role of care was not exercised on the worldInside, but on the excitation from outside, and did not receive the processes endopsíquicosOther data relevant to the development of pleasure and displacer. Only afterThe formation of an abstract language is when men have come to be able to linkRemnants of sensory verbal representations to internal processes, and then is whenHave begun to recover gradually latter. Until now had built theMen primitive its image in the world, projecting their perceptions abroad internal imageOur increased knowledge of the inner life we can now translate the language psychological.The projection abroad of the evil tendencies of the individual and their allocation to form demonsPart of a system that will discuss in the next chapter and we can give the name of"Animist conception of the world". In undertaking this work, we must fix the psychological charactersThis system and seek support for his explanation, in the analysis of systemsWe return to find in neuroses. For now we merely indicate that the process knownUnder the name of 'development' secondary for the content of dreams is the prototype of theTraining of all these systems. Moreover, we must not forget that, from the moment ofSystem training, we found two different derivations for any act subject to the judgment of theConscience: A systematic derivation and a derivation real, but unconscious.Wundt noted that "between acts that myths of all peoples attach to the demonsDominated by evil, becoming evident, therefore, that the beliefs of the peopleEvil demons are older than the benefits. " It is quite possible that the idea of the devilOriginating in overall relations between the dead and survivors. The inherent ambivalenceThese relationships are further manifested in the course of human development by two currentsOpposite, but from the same source: the fear of the demons and appeared to worshipThe ancestors. The influence exercised by the duel on the formation of the belief in demonsWe have an indisputable proof that they are always conceived asSpirits of people killed recently. The mourning has to play a mission psychicSet, which is isolated from the dead memories and hopes for survivors.Retrieved this result is mitigated pain, and with it the remorse, the criticisms, and therefore,Fear of the devil. Then those same spirits that had been feared as they become demonsIn order to more friendly feelings, being venerated as ancestors, whose reliefInvoked at all times.If we follow the evolution of relations between survivors and the dead, checkHis ambivalence diminish considerably over time. Currently it is easy to suppress,Great effort psychic, unconscious hostility still remaining toward the dead. WhereEarlier there was a fight between hatred satisfied and aching affection, stands today as oneScar formation, mercy: mortuis nihil nisi bene. Only disturb neurotic yetThe pain they cause loss of a close relative with access reproaches obsessive inPsychoanalysis which discovered traces of the emotional ambivalence of other times. What haveRoads been followed by these developments and what intervention will have in it certainConstitutional change and a real improvement in family relationships are issuesWe can not elucidate within the limits of this work. But since we already admit,As a fact, that the mental life of primitive ambivalence plays a roleInfinitely greater than in the civilized man today. The decrease of this ambivalenceThe corollary has been waning of taboo, which is but a symptom of transactionBetween the two conflicting trends. As far as the neurotic, which areForced to reproduce this fight and the taboo it is, we would have been born with aConstitution archaic, representing a rest atavistic whose compensation, imposed by the conven nienciasIn civilized life, the strength of a huge psychic energy expenditure.We will recall the confusing and obscure Wundt has given indications (seePrevious pages) on the dual meaning of the word "taboo": sacred and impure. HisView, the word "taboo" not originally meant neither sacred nor unclean, but simplyDemonic, what with what should not come into contact. This highlights an importantIn nature, common to both ideas, which prove that among the impure and the sacred existed toBeginning a coincidence, which only later was replaced by a differentiation.In opposition to this theory Wundt allow us to deduct our previous considerationsThe word "taboo" presented at the outset dual significance cited above, serving to deLibrodotTotem and Taboo Sigmund FreudSignar a certain ambivalence, and the things that such ambivalence was deduced or she was tied.The same word "taboo" is an ambivalent word, and believe that if it had been his senseRightly established, could have been deduced from what it without difficulty only afterExtensive investigations have come to learn, namely, that the ban should be conceived tabooAs a result of emotional ambivalence. The study of ancient languages has shown usThe existence of many words in this genre, which served to express simultaneouslyTwo concepts opposite, being ambivalent in a sense, but not the same as the word"Taboo". Certain modifications phonetic primitive printed these words have double meaningLater served to create a verbal expression for each of the opposite directionsThey appeared together.The word "taboo" has had a different fate: parallel to the importance of ambivalenceDesignating was decreasing its value, and ultimately disappear altogether from the vocabulary.

I hope I can prove later that the destinies of this concept are linked to a major transformationHistorical, and that the word "taboo", the principle used to describe human relationshipsClearly defined and characterized by great ambivalence effective, has been extended ulte riormenteThe nomination of other similar relationships.If we are not wrong, analysis of the nature of taboo is very suitable for projecting aSome light on the nature and origin of consciousness. Without violating the concepts, you can talkA taboo conscience and remorse of a taboo arising from the violation of a taboo. The scienceTaboo is probably the oldest form of the moral conscience.Awareness is the internal perception of the rejection of certain wishes. But his particular featureThis rejection is that there is no need to invoke any reasons and has a fullSecurity itself. This feature highlights more clearly still in the consciousness of guilt;That is the perception and condemnation of acts that have taken place under the influence ofCertain desires. One motivation of this sentence seems quite superfluous. WhoeverThat has a conscience must find itself the justification for the condemnation and must beDriven by an inner strength to criticize criticized and certain other acts. ButThis is precisely what characterizes the attitude of the wild over the taboo, which is nothingA warrant for his conscience whose transgression is followed by a dreadful feeling of cul pabilidad,As natural as unknown in his home.Thus, the conscience born of a certain ambivalence inherent emotional relationshipsAnd human condition is that we have assigned to the same taboo and neurosesObsessive, or what that one of the two terms of the opposition remains unconscious and leftRemained in a state of repression on the other, obsessively dominant. This conclusion isConfirmed by a large number of data analysis has provided us with neuroses.We have found, in fact, first, that the neurotic obsessive suffers from scruples morbososAppearing as a symptom of the reaction, in which the patient resists the temptationYou spy in the unconscious and that as the disease is compounded are amplified upAgobiarle under the weight of a misdemeanor believes inexpiable. You can even risk the affirmationThat would be possible if we do not discover the origin of consciousness for the study of obsessive neurosis,Should we abandon forever any hope to find out. Yet at the individualNeurotic we can discover our origin, and therefore we expect that we will reachOne day this same result by which the peoples concerned.Secondly we see that awareness has a great affinity with the anguish untilThe point that we unhesitatingly describe as a "conscientious distressing." However:We know that the anguish arises in the unconscious. The psychology of neuroses has shown usWhen that took effect repression of desires, it is transformed into anguish of libidoThem. In that connection remember that in the consciousness and there is also something unknownUnconscious, namely, the reasons for the repression and the rejection of certain wishes. This in consciousUnknown is what determines the nature of the anguished conscience.Since the taboo is manifested mainly through prohibitions, we might assume, withoutTo seek confirmation in the investigation of neuroses, which was based on positive desires.We do not see, in fact, what need would prohibit what no one wishes to make, whatSeverely is prohibited must be the object of desire. If we apply this reasoning toOur primitive, we must conclude that they are literally chased by the temptation ofKill their kings and their priests commit incest or mistreating their dead. This is littleWe show credible and totally absurd when you apply to cases in which weWe distinctly heard the same voice of conscience. In such cases affirm,Then, with an unshakeable security, which is not experiencing the slightest temptation to transgressCommandments such as "thou shalt not kill" and that the very idea of a similar transgression inspires usHorror.Librodot Totem and Taboo Sigmund FreudIf we attach to this testimony of our conscience that aspires to the importance, particularly commandment- Whether the ban taboo as our moral prescriptions be superfluous, weWill the inexplicable fact of conscience and disappear any relationship between morality,Taboo and neurosis. Thus we find in the situation of those who refuse to implement theSolution of the p roblema the views of psychoanalysis.But taking into account one of the facts that our investigations of psychoanalytic dreamsFor healthy people have shown us, or that the temptation is stronger kill usWhat we believe and that is manifested by psychological effects, even when exhaust our conscience;And having acknowledged that the prohibitions of certain neurotic obsessive are butPrecautions and punishments inflicted on the patients themselves because they feel a heightenedEnergy tempted to kill, we will return again to accept the proposal made earlier;That is, that wherever there is a ban had to be motivated by a desire andAdmitiremos that this tendency to kill really exist in the unconscious and that the taboo, such asCommandment morality, far from being redundant, it is explained and justified by an ambivalent attitude,Regarding the impetus to murder.The fundamental nature of this ambivalent attitude, or that the desire is positive unconscious,We entrever new prospects and new possibilities for explanation. The psychic processesWhat unconscious, far from being completely identical to those of our conscious life, enjoyCertain freedoms very significant, the latter denied. An impulse not unconsciousBorn necessarily where we see that manifests itself, but may come from one sourceCompletely different, having fallen at the beginning about other people and other relationships ratherBeing in the place where they saw their presence, but through mechanisms of displacement.Given the indestructibilidad and incorregibilidad of unconscious processes, they can alsoHave been transported from an era to which they are adapted to another time and otherFurther circumstances, which seem out of place unique and its manifestations. No.But these are slight indications, but its application to each step demonstrate the great importanceInvolving, who successfully projecting light on the history and development of the civiliza-tion.Before I finished these considerations leave appropriated an observation capacityIn preparation for further research. While affirming the identity of the nature ofBan taboo and moral commandment, that exists between both a differencePsychological. If the injunction does not affect morale and the form of taboo, it was due solely to aChange one in the conditions and characteristics of ambivalence.

So far, we have ceased guide in the psychoanalytic account of the phenomenaTaboo, by the similarities between these phenomena and manifestations of obsessive neurosis.We must not forget, however, that taboo is not a neurosis, but a social formation.We will, therefore, indicate to what is the difference that separates them.Again here take as a starting point an isolated and unique. The transgression of a tabooPunishment is punishment, usually a serious illness or death. Only those who have beenBeen guilty of such a transgression is threatened by this punishment. In obsessive neurosis happenThe things very differently. When the patient is about to carry out is something youProhibited feared punishment, but not for himself but for someone else on the sick notIt gives us any data needed, but that the analysis reveals to be one of those who are closestAnd dear. The neuroses behaves, as on that occasion in a way altruistic, and the primitive,A selfish. Only when the transgression of a taboo is not automatically followed,A spontaneously, for the punishment of the guilty is the wild feel when they wake upThe collective sense that the threat a danger and rush to apply themselvesThat punishment has not occurred spontaneously. We will be difficult to explain the mechanism of thisSolidarity. But not due to fear, the contagious example, the impetus for the restriction, and therefore,The infectious nature of the taboo. When an individual has managed to satisfy a desire suppressed,All other members of the community to experience the temptation to do likewise;To curb this temptation is necessary to punish the audacity of those whose satisfaction is envy, andHappens also often provides the same punishment to those who impose the occasionCommitting to turn, under the disguise of atonement, the same act impure. This is one of theFundamental principles of criminal human, and stems, of course, the identity ofRepressed desires in the criminal and those who are charged with avenging societyOutrage.Psychoanalysis here confirms the view of the pious people who claim that we are allBig sinners. How do we explain this unexpected now nobility of neurotic who is not afraidNothing of himself and feared by all the loved one? The analytical examination shows that this nobilityNature is not primary. At the beginning of his illness, the patient feared, the same asSavage, the threat of punishment itself; trembles, then, for their own lives, and only later isWhen the fear of death appears posted on another person. FINAL

The psychoanalytic concepts allow us to shatter another objection. We designed the First requirements and limitations as a moral reaction to an act that provided The authors of the notion crime. Arrepintiéndose of committing such an act, they decided to exclude her Repetition and forego the benefits that the same could be having tried. This fertile consciousness The guilt has not been extinguished yet between us. We are especially hallarla And with an efficiency asocial between neurotic, which produces new moral precepts and continuous Restrictions on an atonement for the crimes committed and caution against execution New ones. But when we investigate these neurotic acts have aroused Such reactions, we were disappointed. Consciousness of guilt is not based on acts No, but impulses and feelings towards evil, but which have never been translated In an action. Consciousness of guilt that burdens to these patients is based on realities Purely psychological rather than physical realities. The neurotic characterized by placing reality Psychic above the material, reacting to the ideas and men normal reac cionan Just realities. Could he not have something similar may have happened between primitive? We can attribute to them, justifiably, An extraordinary overestimation of their actions psychic phenomenon as part of its Narcissistic organization. Therefore, the simple impulses hostile to the father and the existence of the Fantasy optional kill him and devorarle could have been sufficient to cause that reaction morale That has created the totemismo and taboo. Thus eludiríamos the need to trace The beginning of our civilization, how justifiable pride inspires us to a horrible crime, contrary All our feelings. The causal chain that stretches from such early To this day would not be interrupted by this fact because the physical reality enough to Explain all the consequences outlined. We object to the social transformation of the horde In fraternal paternal clan is, however, an indisputable fact. The argument, but Strong, is not, however, decisive. The transformation of society was able to take place in a way Less violent and contain anyway conditions for the expression of Reaction morale. While he felt the oppression exercised by the primitive ancestor, feelings Hostile against him were justified, and the remorse caused by them had to wait A different time to manifest themselves. Equally inconsistent is the other objection, which is that all What deducted from the ambivalent attitude with respect to the father, or the taboo, and the requirements of Slaughter, presented the characteristics of the more specific and profound reality. But the ceremonial And the inhibitions of our neurotic tormented by obsessive thoughts also presented Such characters, but it always remained within the physical reality, not passing Never project ever translated into concrete deeds. We will, therefore, beware of applying

The world of primitive and neurotic, rich only in indoor events, the contempt that Our prosaic world full of material values, experienced by the ideas and desires cigars. We are here at a difficult issue to decide. We begin, however, by declaring The difference indicated that some might find crucial, in our view lacks any of Regarding the substance of the topic discussed. If the desires and impulses presented for a primitive Value of facts, we only try to understand this concept relies, instead of obstinarnos In correct according to our own model. Try therefore form a precise idea The neuroses, as it is she who has raised doubts in us just Said. It is not true that the neurotic obsessive, which today are under pressure from a Supermoral not espousing but against the physical reality of the temptations and punish so Impulse not only translated into action. Such temptations and impulses involving a large part of Historical reality. These men are not known in its infancy but bad impulses, and to the extent In his childhood resources is permitted, more than once translated into action. During his Childhood spent in effect for a period of evil, for a period of debauchery, preparatory and Anunciadora of phase supermoral later. The analogy between the primitive and neurotic shows, Thus far deeper if we acknowledge that the physical reality, the structure of which we know has Also agreed at the outset, in the first, with the concrete reality that is, if we assume that Primitive carried out according to what all the evidence they intended to carry out. However, we should not let too much influence with our judgments on the primitive The analogy with neurotic. It must also take into account the real differences. True Neither the Wild nor the neurotic know that accurate and decisive set separation between Thought and action. The neurotic, the action is completely inhibited and replaced Librodot Totem and Taboo Sigmund Freud Entirely by the task. Por el contrario, el primitivo no conoce trabas a la acción. His ideas are transformed Immediately acts. It may even say that the action in replacing him with the idea. Thus, without seeking to close here with a definite conclusion and some discussion whose lines Overall we have outlined above, we risk the following proposition: "In the beginning was the Action. "

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4.1. TEORIA ANALITICA

Reprezentantul teoriei analitice este Sigmund Freud (1856-1939). Conceptia psihologica a lui Freud - Freud-ismul sau Psihanaliza - constituie unul dintre principalele curente ale psihologiei contemporane, care nu nu-mai ca a deschis cu hotarare drumul interpretarii unitare, integrative si determinist-dinamice a fenomenelor psihice si a conduitei umane, ci a exercitat, in acelasi timp si o larga influenta asupra altor stiinte.La origine, psihanaliza este o teorie si o metoda medicala, cu implicatii in modul de a concepe structura si dinamica psihicului, relatia dintre psihic si somatic, influenta copilariei asupra evolutiei persoanei. Psihanal-iza devine cu timpul o teorie a fenomenului uman, atribuindu-i persoanei anumite insusiri zoologice si anu-mite insusiri specifice omenesti, anumite servituti fata de trecutul filogenetic si istoric ca si tensiuni caracter-istice in raport cu inhibitiile si constrangerile sociale.Pretentiile sale explicative se dezvolta in pretentii inter-pretative privind societatea si cultura, ca si esenta fenomenelor biologice (Sahleanu & Popescu-Sibiu, 1972).

Freud a desfasurat o vasta activitate practica, in calitate de medic, precum si o prodigioasa activitate de cerc-etare stiintifica, publicand un numar mare de lucrari, dintre care amintim: “Interpretarea viselor” (1900), “Psihopatologia vietii cotidiene” (1904), “Totem si Tabu” (1913), “Metapsihologia” (1915), “Introducere in psihanaliza” (1916), “Dincolo de principiul placerii” (1919), “Eul si Sinele” (1922), “Noi prelegeri de psi-hanaliza” (1932) etc.Atat in timpul vietii, cat si in prezent, personalitatea si opera lui Freud a fost fie elogiata, fie supusa unor critici necrutatoare.Este greu sa se separe partea de adevar de partea de eroare intr-o doctrina atat de vasta, de complexa si atat de discutata cum este psihanaliza. Aceasta a avut meritul de a fi propus spre cercetare noi domenii, ignorate

pana atunci, cum ar fi motivatia inconstienta, ce se manifesta atat in comportamentul normal (uitare, lap-susuri, vise), cat si in cel morbid, mai ales in nevroze.Conceptia psihologica a lui Freud, nu poate fi inteleasa fara cunoasterea ideilor sale cu privire la structura si mecanismele vietii psihice. Dupa opinia sa, viata psihica umana cuprinde trei niveluri sau trei instante aflate intr-o stransa legatura, si anume: sinele (id), eul (ego) si supraeul (superego).SINELE denumit id, eu apersonal sau inconstient, reprezinta un complex de instincte si de tendinte refulate, care au un caracter apersonal si nu sunt traite in mod constient. Sinele constituie polul pulsiunilor personali-tatii, depozitar al tendintelor instinctive, predominant sexuale si agresive, care pune organismul in tensiune, neputand suporta cresterea energiei pe care singur o dezvolta. Rolul adaptativ al sinelui se exprima prin tendinta sa continua de a reduce tensiunea, asigurand astfel echilibrul, linistea si persistenta organismului. In vederea reducerii tensiunii, a evitarii disconfortului si a obtinerii placerii si gratificatiei, sinele recurge la doua mecanisme: actiunea reflexa, care consta in reactii automate, innascute si imediat operante in reducerea tensiunii si procesul primar, o reactie psihologica ampla care cauta sa realizeze diminuarea tensiunii sau obtinerea gratificatiei pe plan imaginativ sau simbolic.Instinctele, impulsurile si tendintele refulate in “id” reusesc sa iasa la suprafata, sa se manifeste in afara (sa defuleze), strabatand “cenzura” pe care o instituie eul si supraeul, aflandu-se din aceasta cauza intr-un con-flict inevitabil, puternic si permanent, cu instantele superioare al psihicului. “Rabufnirile” inconstientului au loc, de cele mai multe ori, sub forma deghizata, sublimata.Tendintele refulate exercita o presiune permanenta dirijata “in sus” spre lumea constiintei, dar nu reusesc acest lucru decat intr-o forma simbolica, modificata, spre a nu fi recunoscute de catre subiect. Dupa Freud, aceasta patrundere a refularilor in constiinta are loc sub forma de sublimari, acte ratate, vise si lapsusuri. Re-fularea este un mecanism de protectie, atat fata de insuccesul anticipat, cat si fata de cel deja consumat.EUL denumit ego sau constientul, reprezinta nucleul sistemului personalitatii in alcatuirea caruia intra ansamblul cunostintelor si imaginea despre sine, precum si atitudinile fata de cele mai importante interese si valori individuale sau sociale. Eul garanteaza conduita normala a persoanei, prin asigurarea unui echilibru intre instinctele, tendintele si impulsurile refulate in id, pe de o parte, si exigentele supraeului, pe de alta parte, asigurand, de fapt, acea “constanta individuala”.SUPRAEUL denumit si superego sau eul ideal, a treia instanta a personalitatii, care constituie expresia per-soanei in mediul social; el este purtatorul normelor etico-morale, a regulilor de convietuire sociala. Supraeul are functia de autoobservare si de formare a idealurilor. El este achizitia cea mai recenta, dar totodata si cea mai fragila a personalitatii, reflectand particularitatile pozitive si negative ale mediului in care persoana traieste si se formeaza ca om. Supraeul isi are originea in “id” (sinele) si se dezvolta in interrelatia ocazion-ata de experientele eului (egoului), in cadrul personalitatii. Prin rolul si statusul sau, supraeul impreuna cu eul, contribuie la refularea in “id” a instinctelor primare si a trairilor necorespunzatoare exigentelor acestora sau nedorite. Obliga eul la substitutia scopurilor realiste, moraliste si il impinge la lupta spre perfectiune si sublim; reprezinta instanta verificatoare, cenzuranta a personalitatii. Nascut din inconstient, supraeul ca si eul, constituie un triumf al elementului constient, element care devine cu atat mai manifest, cu cat persoana in cauza este mai matura, mai sanatoasa si mai elevata sub aspect social.In conceptia lui Freud, conduita generala este asigurata prin disputa celor trei categorii de forte: irationale (id), rationale (ego) si morale (superego).Manifestarile comportamentale criminale sunt forme de rabufnire (de defulare) la suprafata, in viata con-stienta, a unor trairi, instincte, impulsuri, tendinte etc., refulate in id.Autorul considera ca orice criminal sufera de o nevoie compulsiva de a fi pedepsit, in vederea usurarii starii de vinovatie datorate sentimentelor incestuoase inconstiente de tip oedipian din perioada copilariei. Crimele sunt comise in vederea autopedepsirii si deci, in vederea purificarii de vinovatie.Conform teoriei lui Freud “evenimentele din prima copilarie” au o influenta hotaratoare. In perioada primei copilarii, instinctul sexual parcurge mai multe faze, in functie de anumite zone erogene in jurul carora se situeaza libidoul: faza orala; faza anala si faza genitala. Parcurgerea acestor faze poate da nastere unor “fix-atii ale libidoului” care reprezinta “predispozitii pentru ulterioare brese ale nazuintelor refulate” si pot gen-era unele nevroze ori perversiuni (Freud, l994).In concordanta cu tezele freudiene, pana spre sfarsitul celui de-al treilea an de viata, diferentele cele mai semnificative intre cele doua sexe raman inca nedezvaluite copliului. Fundamental pentru aceasta etapa este constientizarea de catre copil a diferentelor genitale. Intrand in raporturi de dragoste, dar si de gelozie cu parintii lor, copiii de ambele sexe experimenteaza diferite complexe.Tot in aceasta perioada a copilariei, ca urmare a unei prime fixatii a libidoului spre un “obiect sexual” exte-

rior, apare si se dezvolta “Complexul lui Oedip”. Teoria psihanalitica desemneaza prin “Complexul oedip-ian”, in esenta, atractia sexuala manifestata de individ, in primele faze ale copilariei, fata de parintele de sex opus si dorinta corelativa de suprimare a parintelui de acelasi sex. Astfel, la copilul baiat, dragostea fata de mama este insotita de dorinta de inlocuire a tatalui. Desi isi admira tatal, baiatul se confrunta cu teama ca acesta il va sanctiona pentru dragostea sa pentru mama. Rezolvarea acestui complex (Oedip) are loc printr-un compromis: baiatul va incerca sa se comporte ca orice barbat, cautandu-si ulterior alta femeie, probabil asemanatoare cu mama sa.In cazul fetei, aceasta isi concentreaza toata dragostea asupra tatalui, blamandu-si mama. Realizand insa im-posibilitatea de a-si inlocui mama, va ajunge si ea la un compromis care-i rezolva complexul (Electra), iden-tificandu-se cu mama sa si cautand ulterior un alt barbat.Etapa acestui complex (Oedip/Electra) este o etapa ce se parcurge in mod inevitabil de orce individ. Modul in care se va rezolva “conflictul”, fie prin suprimarea tendintelor, fie prin refularea lor, va prezenta cheia diferentierii ulterioare intre personalitatile normale si personalitatile nevrotice. De aceea, Freud vede in cele doua complexe, nucleul nevrozelor.Referirile directe la fenomenul criminal nu abunda in opera freudiana deoarece el nu s-a preocupat in mod nemijlocit de acest subiect. Cateva referiri ce merita a fi semnalate le gasim in lucrarea “Totem si Tabu”. Analizand cateva tabuuri dintre care unele cu relevanta criminologica (uciderea, incestul), Freud considera ca transgresarea acestora reprezinta satisfacerea unor dorinte refulate.Dorinta este insa o expresie a instinctului, ceea ce duce la ideea ca actul criminal, ca orice transgresare a tabuului, are o origine instinctuala.Noua teorie asupra instinctelor aduce indirect o noua posibilitate in explicarea crimei. Pe langa varianta sex-uala apare si varianta morbida unde “responsabilitatea” crimei apartine tendintei umane spre agresiune si distructivitate, expresii extravertite ale instinctului mortii.Freud vede in crima o expresie a sentimentului de culpabilitate tipic nevrozelor, adica ramas in stare incon-stienta si anterior faptei. La multi criminali, indeosebi tineri, poate fi descoperit un puternic sentiment de culpabilitate anterior si nu consecutiv crimei, sentiment care a constituit mobilul crimei.Crima vazuta ca o eliberare de sub presiunea unui sentiment culpabil nu inlatura originea instinctuala a aces-teia, ci o intermediaza, daca tinem seama de faptul ca sentimentul vinovatiei este consecutiv unor instincte condamnabile.