Psychological Analysis: Arsat's Behaviors and Thoughts in “the Lagoon”

The epic poem, “The Iliad,” written by the Greek poet Homer, contains many occurrences of the psychologist Freud’s approach of the three systems of Superego, Id, and Ego. Superego, the little angel on one’s shoulder, is considered to be the voice of our moral compass (conscience) that speaks from the unconscious mind on the difference between real and ideal situations. It strives for perfection with tracking what we ought to behave like. Id, opposite to Superego, is the little devil on the other side of one’s shoulder. Its unconscious energy strives to satisfy the basic drives to survive, reproduce, and aggress. To balance these two systems, the Ego becomes the mediator and compromiser to keep both content. One’s Ego focuses on responses to the real world, stemming from the reality principle. It contains our partly conscious perceptions, thoughts, judgements, and memories.

The id is the unconscious part of our mind that "contains our secret desires, darkest wishes, (and) intense fears" ("Psychoanalytic Criticism" 2). The id is entirely irrational and serves only to fulfill urges and wishes that the person most desires. The superego is also unconscious and is driven by the morality principal. It "represents the demands of morality and of society" (Mullahay 39). The superego urges us to do what will be accepted by our peers and by society. It can be compared to our conscious in the sense that it drives us to do what is right so that we won’t feel guilt or remorse. The third part to the trio is the ego, which is based solely on logic and rationality, and is part of the conscious mind. The ego "represents reason and sanity" and makes sensible and logical decisions even though these decisions may not fulfill all of our desires (Mullahay 36). "The ego (can be called) the battleground for forces of the superego and id" in that it "regulates (the) id and comes to terms with (the) superego" ("Psychoanalytic Criticism" 2).

The ego is the mediator between the id and the circumstances of the external world to aid their interaction. The ego represents reason in contrast to the id. Freud called the ego ich, which translates to English as “I”. The ego follows the reality principal. The ego does not exist independently of the id. The ego exists to help the id, and is constantly striving to bring about satisfaction of the id’s instincts. If the ego fails to keep a balance with the id and superego, a person may have difficulty

Amir’s mother, Sofia, dies in childbirth; Amir inherits her love of literature and probably her looks to some extent, but, her being dead, never receives any motherly love or guidance, which could have helped him out of the cowardly hole he later digs himself into. Amir’s father’s best friend and business partner, Rahim Khan, tries to give Amir the motherly love he clearly needs, fostering Amir’s love of writing and steadfastly standing up for him when Amir’s father, Baba, criticizes him, but Rahim Khan does not do enough to instill honesty, courage, and strength of conviction in young Amir. Amir’s best friend, Hassan, a servant a year younger than Amir, is everything Amir is not: athletic, brave, loyal, honest, and kind, inciting jealousy in Amir. Assef, a local bully, poses a real threat to Amir, hating Amir for the crime of befriending a Hazara (oppressed ethnic minority), but Amir is protected by Hassan, allowing young Amir to freeze and not stand up for himself in Assef’s presence. Last, but most importantly, is Amir’s father, Baba, and his views on Amir: he blames Amir for Sofia’s death,

The ego is the part of the mind that represents consciousness. It employs reason, common sense, and the power to delay immediate responses to external stimuli (Storr). When making a decision, the ego balances out both needs of the id and the superego. In Freud’s own words, “It performs that task by gaining control over the demands of the instincts, by deciding whether they are to be allowed satisfaction, by postponing that satisfaction or suppressing their excitations entirely,” (Freud). Being a stereotypical earnest

Ego was symbolized as a “Man’s self mind or the conceptual faculty of reasoning” (Ayn Rand). The conceptual faculty of reason was what lead to a man's emotions. In seeing one’s own actions it gave motivation and goals to the individual. However, “Egoism should be distinguished from egotism, which means a psychological overvaluation of one’s own importance, or of one’s own activities”(Alexander Moseley).

At the beginning of the novel, young Amir quickly learns how one poor decision can entirely change the way someone lives. He beloved best friend Hassan was loyal and would happily fulfill any request Amir asked of him, but when Amir started to notice his father, Baba, giving Hassan more attention, he grew envious. When the time came that Hassan desperately needed Amir’s assistance, Amir turned his cheek and took the easy way out.

As he leaps after the kite, he yells, “For you a thousand times over!” over his shoulder (Hosseini 67). While chasing down the kite, Hassan runs into Assef. Assef demands the kite as payment for previous embarrassments, but after Hassan refuses, Assef decides he will take something even more precious from him. At this point, Amir comes looking for his best friend and his trophy. He witnesses Hassan getting raped and quietly slinks away, not brave enough to protect his protector. Worse, Amir never acknowledges the incident, wounding Hassan deeper than any physical abuse. Ashamed of himself and his cowardice, Amir decides that the best way to be rid of his guilt is to make Hassan leave. He plants money and his watch under Hassan’s mattress with the hope that Baba will throw the thief out. Baba forgives Hassan, but Hassan and his father decide to leave anyway.

One triumphant day, Amir won the local kite fighting tournament and finally earned Baba’s praise. Hassan ran to retrieve the losing kite, which was considered a trophy, and told Amir “For you, a thousand times over”. When Hassan finally obtained the kite, he was cornered by Assef and his friends. Assef was the neighborhood bully and had tortured Amir and Hassan for years. When Hassan refused to give up the kite, Assef beat and raped him. Amir watched the whole thing but didn’t interfe because he didn’t want to lose the respect of his father. The guilt ate Amir alive. “That was a long time ago, but it’s wrong what they say about the past, I’ve learned, about how you can bury it. Because the past claws its way out. Looking back now, I realize I have been peeking into that deserted alley for the last twenty-six years.” Soon after the incident, Amir tried to distance himself from Hassan and Hassan and his father eventually leave. A couple years later, Amir and Baba flee to America to escape the war in Afghanistan. Amir graduates and gets married but even after all those years;

Character development within novels with complex plot structures proves to be a difficult task necessitating the author to add their own inner thoughts and experiences to weave a more realistic story. The historical background of a writer helps glean on information about that person’s unconscious and subconscious processes that become apparent within an author’s literature. As the author develops their thoughts throughout a novel attempting to paint a clearer picture of their purpose, their own persona becomes a part of the literature. Psychoanalytic theory attempts to further this claim by taking information from one’s childhood, inner taboo thoughts and hidden motivations, and synthesizing them for a better picture of the author’s

Throughout the novel, Amir endeavors to be approved by his father, Baba, who is admired by people in Kabul. Unfortunately, Baba believes that Amir, unlike him, is very unmanly “and [that he] never fights back. He just... drops his head ” (Hosseini 24). Since Baba wishes for a son who would stand up for himself, he can’t help but observe that Amir’s friend Hassan, as the guy who “steps in and fends the [bullies] off” (Hosseini 24) is his idea of the ideal son. Though aware of his father’s expectations, Amir is unable to change himself and instead envies Hassan and the fact that Baba treats him like his own son by“[patting]Hassan on the back. [and even putting] his arm around his shoulder [like a fatherly figure]”(Hosseini 15). Despite the manifestation of this hatred in Amir, he continues to recognize the bond that he shares with Hassan, “ brotherhood between people who had fed from the same breast” (Hosseini 11) which is because both their mothers died during birth. The confusing emotions he feels for Hassan has Amir face a situation in which he acts inappropriately and allows the guilt to manifest upon him. After winning a very important kite tournament for the first time and “seeing Baba on that roof, proud of [him] at last” (Hosseini 71) Amir begins to search for Hassan who had gone to run his kite earlier. Finally, Amir finds him in a dark alley and as he “peeks around the corner” (Hosseini 75) he witnesses a sight that eradicated not only his relationship with Hassan but also Baba’s brotherly relationship with Ali, Hassan’s father. Peeking through the corner of the alley, like a bystander, he watches his one and only friend getting raped. The guilt that came upon him was for two reason; one, his lack of courage to stand up to

Amir stumbles upon an alley. In the alley, he sees the Hassan trap by three boys named Assef, Kamal, and Wali. All they asked of Hassan is to give up the blue kite. However, Hassan’s loyalty and friendship toward Amir prevented Hassan to give up the kite. As the tension built, Assef lets Hassan have the kite, but in-return he does unthinkable. Assef rapes Hassan as Amir watched unnoticeably from the alley (Hosseini 62-66). This was Amir’s chance to prove his true friendship by stepping in to save Hassan. Instead, Amir ran “because I was a coward. I was afraid of Assef and what he could do to me. I was afraid of getting hurt. That’s what I told myself as I turned my back to the alley, to Hassan” (Hosseini 68). According to Amir, “Maybe Hassan was the price I had to pay, the lamb I had to slay, to win Baba” (Hosseini 68). “He was just a Hazara, wasn’t he?” (Hosseini 68).

Explain how the ego, id and superego interact. Use an example from your own experience.

Psychoanalysis was started and influenced by Sigmund Freud. The object of psychological literary theory is to analyze the phycology of the author or the characters in the book. Applying psychological analysis to the Metamorphosis will require a critique to identify vital Freudian concepts such as; consciousness, unconsciousness, Oedipus complex and phallic symbol.

Freud said that the Ego is the mediator between the Id and Superego and the outside world. For the Ego to do its job, it has to delay the desires of the Id until it is socially acceptable to give the Id the needs. So our conscious-driven Ego is a balance of the Id and Superego, evening out our primal needs