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Group Psychology and the Analysis of the Ego
superior powers, and above all of parents.[1] But we have not forgotten to add that the amount of distance between this ego ideal and the real ego is very variable from one individual to another, and that with many people this differentiation within the ego does not go further than with children.
But before we can employ this material for understanding the libidinal organisation of groups, we must take into account some other examples of the mutual relations between the object and the ego.[2]
- ↑ 'Zur Einführung des Narzissmus.'
- ↑ We are very well aware that we have not exhausted the nature of identification with these examples taken from pathology, and that we have consequently left part of the riddle of group formations untouched. A far more fundamental and comprehensive psychological analysis would have to intervene at this point. A path leads from identification by way of imitation to empathy, that is, to the comprehension of the mechanism by means of which we are enabled to take up any attitude at all towards another mental life. Moreover there is still much to be explained in the manifestations of existing identifications. These result among other things in a person limiting his aggressiveness towards those with whom he has identified himself, and in his sparing them and giving them help. The study of such identifications, like those, for instance, which lie at the root of clan feeling, led Robertson Smith to the surprising result that they rest upon the recognition of a common substance (Kinship and Marriage, 1885), and may even therefore be brought about by a meal eaten in common. This feature makes it possible to connect this kind of identification with the early history of the human family which I constructed in Totem und Tabu.
