The Latin word imago simply means "image"==Psychoanalysis==Originally introduced into [[psychoanalytic theory]] by [[Jung]] in 1911, but it has acquired a number of powerful connotations over time. Christian theology refers to the "[[Latin]] term ''[[imago Dei", the image of God ]]'' had already become standard in which human beings were created and with which they should strive to conform. [[Carl Jung psychoanalytic]] [[:category:terms| Carl Gustav Jungterminology]] introduced the term into psychology; for Jung, the individual forms a personality by identifying with imagos that emerge from the collective unconscious, a shared reservoir of mythical figures and scenarios. [[time]] [[Lacan takes up the term to refer to the image the infant sees in the mirror (or the image of the caregiver) and with which the infant identifies. In the ah-ha experience that characterizes the mirror stage, the infant grasps the connection between the image and its own existence. The infant experiences the imago ]] began [[training]] as a [[Gestaltpsychoanalyst]], a meaningful formin the 1930s.
It ==Images==The term is important clearly related to note that the imago term "[[image]]", but it is external meant to emphasize the infant. The "I" comes into being not as an emanation [[subjective]] determination of the individual[[image]]; in [[other]] [[words]], but it includes [[feelings]] as well as the result of an encounter with an a [[visual]] [[otherrepresentation]].
==More==An unconscious prototype [[Imago]]s are specifically [[image]]s of personae, the imago determines the way in which the subject apprehends others. It is elaborated based on the earliest real and fantasmatic intersubjective relations with family membersother [[people]].
The term imago first appeared in work of Carl Gustav Jung in 1912However, and they are not the same Latin word was adopted in various languages. The concept was borrowed from a novel product of the same name by Carl Spitteler (1845-1924), published purely personal [[experience]] but [[universal]] prototypes which may be actualized in 1906. In Jungian psychology, the term imago eventually replaced the term complexanyone's [[psyche]].
The imago is linked to repression, which in neurosis, through regression, provokes [[Imago]]s act as stereotypes influencing the return of an old relationship or form of relationship, way the reanimation of a parental imago. This regression is linked [[subject]] relates to particular quality of the unconsciousother people, that of being constructed who are perceived through historical stratification. "I have intentionally given primacy to the expression imago over the expression complex, for I wish to endow the psychical fact that I mean to designate by imago, by choosing the technical term, with living independence in the psychic hierarchy, that is, the autonomy that multiple experiences have shown us to be the essential particularity lens of the complex imbued with affect, and which is cast into relief by the concept of the these various [[imago," Jung wrote]]s.
Jung later replaced the ==Complex==The term "[[imago with archetype in order to express the idea that it involves impersonal, collective motifs, but ]]" occupies a central [[role]] in fact this idea was already present in his earliest descriptions of imagos. In 1933 he again explained his choice of this term: "This intrapsychical image comes from two sources: the influence of the parents, on the one hand, and the child[[Lacan]]'s specific relationspre-1950 writings, on the other. It where it is thus an image that only reproduces its model in an extremely conventional way." Finally, he situated closely related to the imago "between the unconscious and consciousness, in a sense, as if in chiaroscuro." It is a partially autonomous term [[complex that is not completely integrated into consciousness]].
Sigmund FreudIn 1938, "forgetting" that Spitteler's novel had inspired Jung[[Lacan]] [[links]] each of the [[three]] [[family complex]]es to a specific [[imago]]: the [[weaning]] [[complex]] is liked to the [[imago]] of the [[maternal]] [[breast]], used the same title[[intrusion complex]] to the [[imago]] of the [[counterpart]], Imago, for and the [[Oedipus complex]] to the [[imago]] of the review he created with Hanns Sachs and Otto Rank in Vienna in March 1912[[father]].<ref>{{1938}}</ref>
The concept of the imago==Psychology==In 1946, very seldom used by Freud, appeared in his writings for the first time [[Lacan]] argues that same year, in "The Dynamics of Transference" (1912b), where he wrote: "If formulating the 'father-imago,' to use the apt term introduced by Jung . . . is the decisive factor in bringing this about, the outcome will tally with the real relations [[concept]] of the subject to his doctor" (p. 100). In those rare texts where he used this term, the [[imago refers only to an erotic fixation related to real traits of primary objects. But elsewhere]], Freud had already shown the importance of the child's links [[psychoanalysis]] has provided [[psychology]] with its parents and had explained that the most important thing is the way in which the child subjectively perceives its parents; these ideas are contained in the notion of the imago. He had also distinguished certain representations that had the status of the imago (the mnemic image a proper [[object]] of the mother, or the image of the phallic mother in the work of Leonardo da Vinci). However, in "The Economic Problem of Masochism" (1924) he used the term imago in the Jungian sense, in relation to moral masochism and the superego. Indeed, he wrote that behind the power exerted by the first objects of the libidinal instincts (the parents) was hidden the influence of the past study and traditions. In his view, the figure of Destiny, the last figure in thus set [[psychology]] on a series that begins with the parents, can come to be integrated with the agency of the superego if it is conceived of "in an impersonal way," but quite often, in fact, it remains directly linked to the parental imagostruly [[scientific]] footing.
At that time the term imago was commonly used in the psychoanalytic community, but it was particularly developed in the work of Melanie Klein<blockquote>"It is possible. Besides the classic imagos, she described "combined parental imagos" that provoke the most terrible states of anxiety. She linked these to designate in the "stage of imago the apogee proper object of sadismpsychology," which in 1946 became exactly to the "schizoid-paranoid position." The analystsame extent that [[Galileo]]'s work is to bring forth the anxiety linked to these terrifying imagos, thus facilitating the passage to "genital love" (which in 1934 became the "depressive position") by transforming these terrifying imagos into helpful or benevolent imagos. In her view, [[notion]] of the young child develops cruel, aggressive fantasies about inert [[material]] poitn formed the parents. The child then projects these fantasies onto the parents, and thus has a distorted, unreal, and dangerous image basis of people around itphsyics. The child then introjects this image, which becomes the early superego. Klein thus described the early superego more as an imago than as an agency"<ref>{{Ec}} p.188</ref></blockquote>
==Negative Effects==Whereas for [[Jung]] and [[Klein left it to Susan Isaacs to define what she meant by ]] [[imago: an image, or imago, is what is introjected during the process of introjection. It involves a complex phenomenon that begins with the concrete external object in order to become that which has been "taken into the self" (p. 89), that is, an internal object, Isaacs explained in "The Nature and Function of Phantasy" (1948), adding: "In psycho-analytic thought, we ]]s have heard more of 'imago' than of image. The distinctions between an 'imago' equally positive and 'image' might be summarized as: (a) 'imago' refers to an unconscious image; (b) 'imago' usually refers to a person or part of a person, the earliest objects[[negative]] effects, whilst 'image' may be of any object or situation, human or otherwise; and (c) 'imago' includes all the somatic and emotional elements in the subject[[Lacan]]'s relation to [[work]] they are weighted firmly towards the imaged personnegative, the bodily links in unconscious phantasy with the id, the phantasy of incorporation which underlies the process of introjection; whereas in the 'image' the somatic [[being]] funamentally deceptive and much of the emotional disruptive elements are largely repressed" (p. 93).
In his 1938 article entitled Les Complexes familiaux dans la formation de l'individu (The family complexes in [[Lacan]] speaks of the formation [[imago]] of the individual)[[fragmented body]], Jacques Lacan drew and even [[autonomy|unified]] [[imago]]s such as the connection between imago and complex[[specular image]] are mere [[illusion]]s of [[lack|wholeness]] which introduce an underlying [[aggressivity]]. It was at this time that he advanced his <blockquote>"The first theory effect of the Imaginary. The imago which appears in the [[human]] being is the constitutive element an effect of subjective ''[[alienation]]''.<ref>{{Ec}} p. 181</ref></blockquote> ==Jacques Lacan==After 1950 the complex; the complex makes it possible to understand the structure of a family institution, caught between the cultural dimension that determines it and the imaginary links that organize it. term "[[imago]]" [[disappears]] almost entirely from [[Lacan described three stages in it]]'s [[theoretical]] [[:category: concepts|vocabulary]]. However, the weaning complex, basis [[ideas]] developed around the intrusion complex (term in which the mirror stage is described), and the Oedipus complex. This complex[[Lacan]]'s pre-imago structure prefigured what would become 1950 writings continue to play an important part in his topology of the Real[[thinking]], the Imaginarybeing articulated around other [[terms]], and principally the Symbolicterm "[[image]]".
==See Also==
{{See}}* [[Combined parent figureComplex]] * [[Internal objectCounterpart]]||* [[MaternalFragmented body]]* [[Myth of the heroLack]]||* [[Phallic motherImage]]* [[TransferenceSpecular image]]{{Also}}
==References==
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* Freud, Sigmund. (1912b). The dynamics of transference. SE, 12: 97-108.* ——. (1924). The economic problem of masochism. SE, 19: 155-170.* Jung, Carl Gustav. (1911-12, 1925 [1952a]), Psychology of the unconscious. A study of the transformation and symbolism of the libido. A contribution to the history of the evolution of the thought. Coll. works, Vol. 5, London, Routledge & Kegan Paul.* Lacan, Jacques. (1984). Les Complexes familiaux dans la formation de l'individu. Paris: Navarin. (Original work published 1938)</div>
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