Cathexis
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In psychoanalysis, cathexis (or emotional investment) is defined as the process of allocation of mental or emotional energy to a person, object, or idea.[1][2]
Origin of term
The Greek term cathexis (κάθεξις) was chosen by James Strachey to render the German term Besetzung in his translation of Sigmund Freud's complete works. Freud himself used the word "interest" in English in an early letter to Ernest Jones.[3][4]
Peter Gay objected that Strachey's use of cathexis was an unnecessarily esoteric replacement for Freud's use of Besetzung – "a word from common German speech rich in suggestive meanings, among them 'occupation' (by troops) and 'charge' (of electricity)",[4] of which the latter is an incorrect claim by Gay (as can be confirmed by looking in any German dictionary).[5] Apparently Gay was confused by the common use of the English noun and verb "charge" to refer to both "allocation/allocating" and the "energy" allocated in cathexis, e.g. "emotional charge", "counter-charge", "to charge with an affect". In German, the energy allocated in cathexis is never referred to as a "charge", and the noun and verb "Besetzung/besetzen" are rather abstract terms used to refer to "allocation/allocate/assign/appoint" that are specifically not the words used for electric charge and for charging with electricity ("Ladung/(auf)laden").
Usage
Freud defined cathexis as an allocation of libido, pointing out for example how dream thoughts were charged with different amounts of affect.[6] A cathexis or allocation of emotional charge might be positive or negative, leading some of his followers to speak as well of a cathexis of mortido.[7] Freud called a group of cathected ideas a complex.[8]
Freud frequently described the functioning of psychosexual energies in quasi-physical terms,[9][need quotation to verify] representing frustration of libidinal desires, for example, as a blockage of (cathected) energies which would eventually build up and require release in alternative ways. This release could occur, for example, by way of regression and the "re-cathecting" of former positions or fixations,[10] or the autoerotic enjoyment (in phantasy) of former sexual objects: "object-cathexes".
Freud used the term "anti-cathexis" or counter-charge[11] to describe how the ego blocks such regressive efforts to discharge one's cathexis: that is, when the ego wishes to repress such desires. Like a steam engine, the libido's cathexis then builds up until it finds alternative outlets, which can lead to sublimation, reaction formation, or the construction of (sometimes disabling) symptoms.[12]
M. Scott Peck distinguishes between love and cathexis, with cathexis being the initial in-love phase of a relationship, and love being the ongoing commitment of care. Cathexis, to Peck, is distinguished from love by its dynamic element.
Object relations
Freud saw the early cathexis of objects with libidinal energy as a central aspect of human development.[13] In describing the withdrawal of cathexes which accompanied the mourning process, Freud provided his major contribution to the foundation of object relations theory.[14]
Thinking
Freud saw thinking as an experimental process involving minimal amounts of cathexis, "in the same way as a general shifts small figures about on a map".[15]
In delusions, it was the hypercathexis (or over-charging) of ideas previously dismissed as odd or eccentric which he saw as causing the subsequent pathology.[16]
Art
Eric Berne raised the possibility that child art often represented the intensity of cathexis invested in an object, rather than its objective form.[17]
Criticism
Critics charge that the term provides a potentially misleading neurophysiological analogy, which might be applicable to the cathexis of ideas but certainly not of objects.[1]
Further ambiguity in Freud's usage emerges in the contrast between cathexis as a measurable load of (undifferentiated) libido, and as a qualitatively distinct type of affect – as in a "cathexis of longing".[1]
See also
References
- ^ a b c Laplanche, Jean; Pontalis, Jean-Bertrand (1988) [1973]. "Cathexis (pp. 62–5)". The Language of Psycho-analysis (reprint, revised ed.). London: Karnac Books. ISBN 978-1-781-81026-2.
{{cite book}}: External link in|orig-year= - ^ Hall, Calvin S. A Primer of Freudian Psychology. New York: Mentor, 1954.
- ^ Jones, Ernest (1958). Sigmund Freud, Life and Work. Vol. 2. London: The Hogarth Press. pp. 69f. Quoted in: Nagera, Humberto, ed. (2014) [1970]. "Cathexis (pp. 77–96)". Basic Psychoanalytic Concepts on Metapsychology, Conflicts, Anxiety and Other Subjects. Abingdon-on-Thames: Routledge. ISBN 978-1-31767042-1.
{{cite book}}: External link in|orig-year= - ^ a b Gay, Peter (1989). Freud. p. 465n.
- ^ Freud uses the expression "mit Energie besetzen" (with the Verb "besetzen") to refer to "allocating energy".
- ^ Sigmund Freud, New Introductory Lectures on Psychoanalysis (PFL 2) p. 49
- ^ Eric Berne, A Layman's Guide to Psychiatry and Psychoanalysis (1976) p. 54 and p. 70
- ^ Sigmund Freud, Five Lectures on Psycho-Analysis (1995) p. 44
- ^ Sigmund Freud, Introductory Lectures on Psychoanalysis (PFL 1) p. 337
- ^ Freud, New, pp. 123–4
- ^ Felluga, Dino. "Terms Used by Psychoanalysis." Introductory Guide to Critical Theory. Purdue U. 31 August 2009. (online)
- ^ Freud, New p. 123
- ^ Freud, New p. 118 and pp. 151–8
- ^ Neville Symington, Narcissism: A New Theory (2003) p. x–xi
- ^ Freud, New p. 122
- ^ Sigmund Freud, On Psychopathology (PFL 10) p. 203
- ^ Berne, p. 63
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