passes from one object to another. This must be contrasted with the fixation of the libido to particular objects, which often persists throughout life.
There can be no question but that the libido has somatic sources, that it streams to the ego from various organs and parts of the body. This is most clearly seen in the case of that portion of the libido which, from its instinctual aim, is described as sexual excitation. The most prominent of the parts of the body from which this libido arises are known by the name of 'erotogenic zones,' though in fact the whole body is an erotogenic zone of this kind. The greater part of what we know about Eros--that is to say, about its exponent, the libido--has been gained from a study of the sexual function, which, indeed, on the prevailing view, even if not according to our theory, coincides with Eros. We have been able to form a picture of the way in which the sexual urge, which is destined to exercise a decisive influence on our life, gradually develops out of successive contributions from a number of component instincts, which represent particular erotogenic zones.❖
Sigmund Freud ( 1900-1939)
An investigation of normal, stable states, in which the frontiers of the ego are safeguarded against the id by resistances (anti-cathexes) and have held firm, and in which the super-ego is not distinguished from the ego, because they work together harmoniously--an investigation of that kind would teach us little. The only thing that can help us are states of conflict and uproar, when the contents of the unconscious id have a prospect of forcing their way into the ego and into consciousness and the ego puts itself once more on the defensive against this invasion. It is only under these conditions that we can make such observations as will confirm or correct our statements about the two partners. Now, our nightly sleep is precisely a state of this sort, and for that reason psychical activity during sleep, which we perceive as dreams, is our most favourable object of study. In that way, too, we avoid the familiar reproach that we base our constructions of normal mental life on pathological findings; for dreams are regular events in the life of a normal person, however much their characteristics may differ from the productions of our waking life. Dreams, as everyone knows, may be confused, unintelligible or positively nonsensical, what they say may contradict all that we know of reality, and we behave in them like insane people, since, so long as we are dreaming, we attribute objective reality to the contents of the dream.
We find our way to the understanding ('interpretation') of a dream by assuming that what we recollect as the dream after we have woken up is not the true dreamprocess but only a façade behind which that process lies concealed. Here we have our distinction between the manifest content of a dream and the latent dream-thoughts. The process which produces the former out of the latter is described as the dreamwork. The study of the dream-work teaches us by an excellent example the way in which unconscious material from the id (originally unconscious and repressed unconscious alike) forces its way into the ego, becomes preconscious and, as a result of the ego's opposition, undergoes the changes which we know as dream-distortion. There are no features of a dream which cannot be explained in this way.____________________