Depersonalisation and the Superego

Abstract

There is no more apt place to begin this theoretical exploration of depersonalisation and derealisation than with the father of psychoanalysis. Freud, in fact, had his own experience of derealisation at the Acropolis, Athens in 1904. He recounted and interpreted his "fleeting attack of derealisation" 32 years later when he was 80: "These derealisations are remarkable phenomena which are still little understood. These phenomena are to be observed in two forms: the subject feels either that a piece of reality or that a piece of his own self is strange to him. In the latter case we speak of 'depersonalisations'; derealisations and depersonalisations are intimately connected. Their positive counterparts are known as fausse reconnaissance, déjà vu, déjà raconte etc., illusions in which we seek to accept something as belonging to our ego, just as in the derealisations we are anxious to keep something out of us. Depersonalisation leads us on to the extraordinary condition of 'double conscience' which is more correctly described as 'split personality'"¹. Freud interpreted his experience of derealisation as a psychological defence against feeling guilt at outliving his father, whose cause of death was uncertain. Freud "interpreted his own intense derealization before the Acropolis as his mind's defense against the guilt he himself felt about succeeding in life so beyond his own father, who had died in obscurity"². I will return later to both the incisiveness and relevance of Freud's understanding of his own experience of derealisation. Depersonalisation and Derealisation Depersonalisation and derealisation are dissociative in that they refer to a split between one's consciousness and the object of consciousness (either the body or the external world). In contrast, what Freud referred to as a "split personality," now clinically termed "dissociative identity disorder," refers to a split between two or more selves or self-states.

Full text

Depersonalisation and the Superego
Jake Freedman
MSc Psychodynamic Counselling and Psychotherapy
BPC (Reg)
19 Nassau Street
London, W1W 7AF
8.01.25
Keywords:
Depersonalisation, Derealisation, Freud, Superego, Ego, Ego Strength, Psychodynamic
Psychotherapy, Psychoanalysis
There is no more apt place to begin this theoretical exploration of depersonalisation and
derealisation than with the father of psychoanalysis. Freud, in fact, had his own experience of
derealisation at the Acropolis, Athens in 1904. He recounted and interpreted his “fleeting attack
of derealisation” 32 years later when he was 80:
“These derealisations are remarkable phenomena which are still little understood. These
phenomena are to be observed in two forms: the subject feels either that a piece of reality or
that a piece of his own self is strange to him. In the latter case we speak of ‘depersonalisations’;
derealisations and depersonalisations are intimately connected. Their positive counterparts are
known as fausse reconnaissance, déjà vu, déjà raconte etc., illusions in which we seek to
accept something as belonging to our ego, just as in the derealisations we are anxious to keep
something out of us. Depersonalisation leads us on to the extraordinary condition of ‘double
conscience’ which is more correctly described as ‘split personality’”¹.
Freud interpreted his experience of derealisation as a psychological defence against feeling
guilt at outliving his father, whose cause of death was uncertain.
Freud “interpreted his own intense derealization before the Acropolis as his mind’s defense
against the guilt he himself felt about succeeding in life so beyond his own father, who had died
in obscurity”². I will return later to both the incisiveness and relevance of Freud’s understanding
of his own experience of derealisation.
Depersonalisation and Derealisation
Depersonalisation and derealisation are dissociative in that they refer to a split between one’s
consciousness and the object of consciousness (either the body or the external world). In
contrast, what Freud referred to as a “split personality,” now clinically termed “dissociative
identity disorder,” refers to a split between two or more selves or self-states.

Freud argued that depersonalisation has a defensive function, illustrated in his case study of the
“Wolf Man.” The Wolf Man was a young Russian man who experienced a sense of a veil
separating him from his surroundings, coupled with a phobia of wolves. Freud's analysis
centered on a dream the man had about white wolves staring at him through a window. Various
traumatic events, both real and imagined, had shaped the man’s psyche, including witnessing
his parents’ primal scene and experiencing abuse³.
Freud concluded that the Wolf Man's derealisation was linked to repressed guilt and unresolved
Oedipal conflicts⁴.
Freud's Structural Model of the Psyche
Freud's structural model divides the psyche into three agencies: the ego, the superego, and the
id⁵.
The Ego
The ego serves as the seat of selfhood and conscious awareness. Depersonalisation disrupts
this sense of self, which explains why it is often described as ‘ego death.’ The ego employs
defence mechanisms to keep intolerable unconscious states repressed, such as derealisation
as a defence against overwhelming guilt⁶.
The Id
The id represents the unconscious repository of primitive desires and drives, from which both
the ego and superego emerge⁷.
The Superego
The superego develops from internalised parental authority and societal norms. Initially viewed
as a life-affirming moral compass, Freud later revised his perspective, recognising the
superego's capacity for destructive self-criticism and guilt induction⁸.
This critical internal voice, often resembling an ‘internal saboteur,’ is particularly relevant in
understanding depersonalisation and derealisation⁹.
The Superego, Depersonalisation, and Derealisation
Freud interpreted his derealisation at the Acropolis as a defence against superegoic survival
guilt. The ego, overwhelmed by guilt, employs derealisation to distance itself from unbearable
emotional states. This manifests as a dream-like perception of reality¹⁰.

In psychodynamic terms, derealisation serves to obscure the guilt of ‘triumphing’ over an
Oedipal third.
Implications for Treatment
Through psychotherapy, the ego learns to differentiate itself from the superego, reducing the
power of self-criticism and internalised guilt. Over time, this fosters greater ego strength,
self-compassion, and resilience against states of depersonalisation and derealisation.
Fairbairn’s concept of the “moral defence” illustrates how children often prefer to see
themselves as bad in a benign world rather than as good in a malevolent one¹¹. Psychodynamic
psychotherapy addresses these unconscious processes, promoting a stronger sense of self and
reducing vulnerability to derealisation episodes.
References
1. Freud, S. (1936/1964) A Disturbance of Memory on the Acropolis. Standard Edition, 22, pp.
237–248.
2. Abugel, J. and Simeon, D. (2006) Feeling Unreal: Depersonalization Disorder and the Loss of
the Self. New York: Oxford University Press.
3. Freud, S. (1936/1964) From the History of an Infantile Neurosis. Standard Edition, 17, pp.
7–122.
4. Abugel, J. and Simeon, D. (2006) Feeling Unreal: Depersonalization Disorder and the Loss of
the Self. New York: Oxford University Press, p. 57–58.
5. Frosh, S. (2012) A Brief Introduction to Psychoanalytic Theory. Palgrave Macmillan, p. 69.
6. Freud, S. (1923) The Ego and the Id. Standard Edition, 19, pp. 1–66.
7. Terry, P. (2023) A Clinician’s Guide to Understanding and Using Psychoanalysis in Practice.
Routledge, p. 6.
8. Britton, R. (2020) The Missing Link: Parental Sexuality in the Oedipus Complex.
9. Frosh, S. (2002) Key Concepts in Psychoanalysis. Palgrave Macmillan, p. 112.
10. Fairbairn, W. R. D. (1952) Psychoanalytic Studies of the Personality. London: Routledge.