又显而易见的事情。人的进攻性向内投射（ introjected），经过了内化（ internalized）；事实上，进攻性被发送回了它的起源地一它指向了个体自己的自我。在那里，进攻性被一部分自我接管，面这部分自我则以超我（ superego）自居，从而凌驾并对立于自我的其他部分。现在、这部分自我又以良心的形式，准备采取同样严房的进攻性来反对自我，而自我本来打算在其他的、外部的个体身上满足这种进攻性。在严厉的超我和附属于超我的自我之间形成的张力，我们称其为负罪感（ sense of guilt）；它将自己表现为一种对惩罚的需要。因此，文明通过以下方式来控制个体那危险的进攻欲望：弱化或消除这种欲望，并且在个体的心灵中建立机制来监视，就像在被征服的城市里驻扎军队一样。
关于负罪感的起源，精神分析学家和心理学家的观点不一致但即便是分析学家也不容易解释这种起源。首先，如果想知道负罪感是怎样出现在人的内心，便会有一个无可争辩的答案：如果一个人做了某种他知道的“坏事”时，就有负罪感（度诚的人称之为“有罪的”）。但是我们接着会发现，这个答案其实没有说明什么。也许，在犹豫一番后，我们会补充说，即使一个人实际上没有做坏事，只是意识到了内心有干坏事的意图，他也会认为自己有负罪感；人们就会问，为什么要把这种意图等同于行动？但是，这两种情况都有这样的先决条件：人已经认识到坏事是应受遣责的，是某种不能做的事。这种判断是如何得到呢？我们可以否认有一种原 (查看原文)
That everything is somehow preserved and that in suitable circumstances it can once more be brought to light.
The same space cannot have two different contents
The assumption that everything past is preserved holds good even in mental life only on condition that the organ of the mind has remained intact and that its tissues have not been damaged by trauma or inflammation. But destructive influences which can be compared to causes of illness like these are never lacking in the history of a city, even if it has had a less chequered past than Rome, and even if, like London, it has hardly ever suffered from the visitations of an enemy (查看原文)
A priori unsuited for a comparison of this sort with a mental life
The earlier phases of development are in no sense still preserved; they have been absorbed into the later phases for which they have supplied the material (查看原文)
only in the mind is such a preservation of all the earlier stages alongside of the final form possible, and that we are not in a position to represent this phenomenon in pictorial terms (查看原文)
Only religion can answer the question of the purpose of life. One can hardly be wrong in concluding that the idea of life having a purpose stands and falls with the religious system (查看原文)
What do they demand of life and wish to achieve in it? They strive after happiness; they want to become happy and to remain so.
The endeavour has two sides, a positive and a negative aim. It aims, on the one hand, at an absence of pain and unpleasure, and, on the other, at the experiencing of strong feelings of pleasure.
All suffering is nothing else than sensation (查看原文)
