Sigmund Freud Quotes
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Concerning the factors of silence, solitude and darkness, we can only say that they are actually elements in the production of the infantile anxiety from which the majority of human beings have never become quite free.
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When making a decision of minor importance, I have always found it advantageous to consider all the pros and cons. In vital matters, however, such as the choice of a mate or a profession, the decision should come from the unconscious, from somewhere within ourselves. In the important decisions of personal life, we should be governed, I think, by the deep inner needs of our nature.
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Cigars served me for precisely fifty years as protection and a weapon in the combat of life... I owe to the cigar a great intensification of my capacity to work and a facilitation of my self-control.
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Taboo restrictions are distinct from religious or moral prohibitions. They are not based upon any divine ordinance, but may be said to impose themselves on their own account. They differ from moral prohibitions in that they fall into no system that declares quite generally that certain abstinences must be observed and gives reasons for that necessity.
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Men are more moral than they think and far more immoral than they can imagine.
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Desire presses ever forward unsubdued.
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Love in the form of longing and deprivation lowers the self regard.
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Dreams are the guardians of sleep and not its disturbers.
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It is unavoidable that if we learn more about a great man's life, we shall also hear of occasions on which he has done no better than we, and has in fact come nearer to us as a human being.
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To be completely honest with oneself is the very best effort a human being can make.
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I became aware of my destiny: to belong to the critical minority as opposed to the unquestioning majority.
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I consider it a good rule for letter-writing to leave unmentioned what the recipient already knows, and instead tell him something new.
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Loneliness and darkness have just robbed me of my valuables.
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The ego is not master in its own house.
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The liberty of the individual is no gift of civilization. It was greatest before there was any civilization, though then, it is true, it had for the most part no value, since the individual was scarcely in a position to defend it. The development of civilization imposes restrictions on it, and justice demands that no one shall escape those restrictions.
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Our knowledge of the historical worth of certain religious doctrines increases our respect for them, but does not invalidate our proposal that they should cease to be put forward as the reasons for the precepts of civilization. On the contrary! Those historical residues have helped us to view religious teachings, as it were, as neurotic relics, and we may now argue that the time has probably come, as it does in an analytic treatment, for replacing the effects of repression by the results of the rational operation of the intellect.
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If you want your wife to listen to you, then talk to another woman; she will be all ears.
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It must be pointed out, however, that strictly speaking it is incorrect to talk of the dominance of the pleasure principle over the course of mental processes. If such a dominance existed, the immense majority of our mental processes would have to be accompanied by pleasure or to lead to pleasure, whereas universal experience completely contradicts any such conclusion.
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The ego represents what we call reason and sanity, in contrast to the id which contains the passions.
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I am not aware, however, that patients suffering from traumatic neurosis are much occupied in their waking lives with memories of their accident. Perhaps they are more concerned with not thinking of it.
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Out of your vulnerabilities will come your strength.
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The inclination to aggression constitutes the greatest impediment to civilization.
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What decides the purpose of life is simply the programme of the pleasure principle. This principle dominates the operation of the mental apparatus from the start. There can be no doubt about its efficacy, and yet its programme is at loggerheads with the whole world, with the macrocosm as much as with the microcosm.
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Pathology has made us acquainted with a great number of states in which the boundary lines between the ego and the external world become uncertain or in which they are actually drawn incorrectly. There are cases in which parts of a person's own body, even portions of his own mental life - his perceptions, thoughts and feelings -, appear alien to him and as not belonging to his ego; there are other cases in which he ascribes to the external world things that clearly originate in his own ego and that ought to be acknowledged by it.