In psychoanalysis, the coalescence in the superego of internal representations of what one ought to be, arising from aspects of an admired parent and/or hero figure, a concept of self that would gain maximal approval from valued authority figures, and a concept of those actions that are necessary to attain valued relationships with significant others. See: ego, persona. Compare: shadow (2).
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The superego also contains a cognitive representation of our potential; a phenomenon which Freud referred to as the ego-ideal.
His reconstruction shows that Roheim's account of children's psychosexual development provides a contrast between the internalised superego and ego-ideal of desert people and of European and European-influenced people which represents a perspective on psycho-social differences almost impossible to represent discursively in today's intellectual and moral environment.
the ego-ideal is the subject's introjection of another external image that has a new (de)formative effect on his psyche" (2007: 22; emphasis in the original).
Perhaps Stein's advice, then, translates as follows: allow your ego full play, and immerse yourself in the ego-ideal.
schema based on idealization and ego-ideal formation/identification.
Offering consistent reminders of the South as a colonial dependent with a feudal inheritance, Yoknapatawpha invokes historical discrepancies between South and North to sever the ties binding reality with desire in the narratives that sustain the nation's ego-ideal.
the tension between the ego-ideal and the self-image--the more
When one or more ego-ideals has been established, then the problem becomes one of planning the best way to achieve that ego-ideal, and the building of a bridge from the ego-status to the ego-ideal (Cassel, 1986).
Norton plays out his own ego-ideal in relation to black people.
As Jacques Lacan points out, the father's imago has not only the function of repression ('the superego, le surmoi') but also that of sublimation ('the ego-ideal, l'iddal du moi'), the latter realizing the virile ideal in a man, the virginal one in a woman.
Drawing on the work of Heinz Kohut, she suggests that Christ functions as a kind of ego-ideal or, more precisely, "selfobject" for the young Shelley, and that this ideal was characteristically (in the context of Field Place) somewhat feminized.
Building upon the ego-ideal concept, Gabriel proceeds to analyse the role of leadership in organizational morality and of narcissism in moral failure.