This is my own translation of the article "Sobre el Inconsciente"

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ON UNCONSCIOUS
Dante Roberto Salatino
Summary
When in 1912, Freud unveiled for the first time his hypothesis about the
existence of unconscious mental processes, substantially modified the outlook
from where, from there, we would study the human psyche.
This finding led to the proposal of the structural division of the psyche
(Ego, Id and Superego), while allowing you to set the hallmarks of every psychic
process from the beginning, so also was crucial to understand, that there, will
remained indelible, the ‘memories’ of childhood, including the prenatal
memories, that although in adulthood, apparently were forgotten, they were
responsible for the conduct and manifested by particular behaviors. In this
paper we will review the specifics of the unconscious, but also we will see their
relationships with thought, ideas, preconscious and consciousness.
Finally, we will address the important relationships between the Id and
the Unconscious, since at that early part of the psyche, lies, according to my
theory, the psychic structure and the main subjective transformations, allowing
that impulses and desires are expressed.
Since that an instinct expresses the vital commitment that man has with
the libido, we shall see, in some detail, how and where the libido originates.
Key words: Unconscious, preconscious, consciousness, thought, ideas, libido.
Antecedents
This concept, key in the work of Freud, has been subjected to all sorts of
vilification. We will board, by way of introduction, some antecedents, most in the
hands of philosophers who try to define the unconscious, but remained only in
that, in a definition, in a purely descriptive sense. This is because the emphasis
is in an empty term, in general, as well as is pointed out by Freud (1986, p.
354), is taken as such, as the antithesis of the Consciousness, that is, as one of

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its states. For Freud, as for Transcursive Logic (TL), the Unconscious is
inescapable part of subjective reality.
Friedrich Wilhelm Joseph von Schelling (Watson, 1882, p 191): Since the
beginning of the 1800s, the Transcendental Idealism comes as criticism of the
theories of Fichte and Kant; and it is shown as a subjective picture emerging
from the opposition, explicit and implicit, between subject and object (similar to
that proposed by the TL), but succumbs to the evidence of Kantian logic.
However it leaves us some guidance on the Unconscious, establishing that
objectify is to make conscious what is not taken into the Consciousness; that is,
incorporated into the subjectivity that can be established objectively, thereby
accepting that the unconscious is something real that maintains a constant
relationship with the Ego. The passage from the unconscious to the conscious
is established as a free act that belongs to the domain of intuition.
Carl Gustav Carus (Montiel, 1997, pp 213-237): The approach of the
Unconscious that made this painter, psychologist, naturalist and German
mycologist, stands out for having done, not only from the psychological, but
also, from the Biology, considering it as a fundamental element of rational
thought (Psyche, 1846). His concept of the unconscious, ultimately has more to
do with the collective unconscious of Jung, on which has a remarkable impact,
which with Freud.
Eduard von Hartmann (Philosophy of the Unconscious, 1869 [1884]):
The work of this German philosopher is the most influential in the Freud's theory
of the unconscious1. According to him, the Unconscious has three
developmental stages: 1) the absolute Unconscious, constituted by the
substance of the universe and is the source of other forms of unconscious; 2)
the physiological Unconscious similar to that of Carus; fundamental in the
origin, development and evolution of living beings, including humans; and 3) the
relative or psychological Unconscious, which lies in the basis of our conscious
mental life. However, the promising evolution previous of the Hartmann's
1
Freud consulted the Philosophy of the Unconscious of Hartmann while writing "The Interpretation of
Dreams". (Volume IV AE, p. 153) (Author's note).

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unconscious ends up being just a 'mysterious' name chosen to identify the
Absolute employed by the German metaphysicians.
Arthur Schopenhauer (The World as Will and Representation, 1819
[1985]): Although Freud recognizes the profound parallel between the work of
the philosopher and his work, insists that he came to the same conclusions
independently. Beyond granting, because he was won it, of the benefit of the
doubt to Freud, we can’t ignore that in the work of Schopenhauer there are very
accurate descriptions of the Unconscious (which he calls volition) and his
topical location, the Id. In the edition taken from Reference (1985) are, to name
a few, the following descriptions of the Unconscious, in T1, p. 107; T1, p. 113;
T1, p. 140; T2, p. 98; T2, p. 114; T2, p128; T2, p. 145; and I quote, by way of
example, what it appears in the T1, p. 143:
“We see, then, to the will be displayed on the top step as a blind effort, as a dark and
vague impulse, devoid of all knowledge. This is the simplest and weaker
objectification. We see she still appear, yet, on all inorganic nature, with the same
form of blind impulse and of unconscious trend.”
I do not think that fit any doubt of the parallelism; however, and accepting
the principles of the TL that was discussed in a previous job (Salatino, 2013a) to
describe the structure and psychic function, there is scope for originality in favor
of Freud, who in this way, not only is not a 'follower' of something that began
Schopenhauer, but a true creator of the first scientific theory of the psyche. One
detail that sum for Freud, appears in an essay that Schopenhauer wrote in 1851
about his theory of sleep and sleepwalking, where the Unconscious clearly is
confused with a simple state of Consciousness, by stating that in this
physiological state in the brain, and hence the psyche, is in 'complete rest'. On
the other hand, the philosopher explores, exclusively, the volitional to
characterize the Unconscious; something that, effectively, is, but not treated,
specifically, as psycho-cognitive; whereas both Freud and the TL do. The
Unconscious, as discussed below, has undeniable volitional aspects, but also,
and very important, are the pure psychical aspects that give basis to
subjectivity.
Friedrich Wilhelm Nietzsche (The Birth of Tragedy from the Spirit of
Music, 1872 [2003]): From his personal view, Nietzsche shows the blatant
dichotomy of our psyche, projecting from the analysis of the origin of tragedy in

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the Greeks. Although Apollonian manifestations can be attributed to the field of
consciousness (the apparent), and the Dionysian belong to unconscious (deep
and hidden), they may actually to be taken more as an inspiration for TL than
for Freudian proposal.
The repressive mechanism generator of the dynamic unconscious is
described from the TL as 'transclassic denial', which consists of, what is denied,
does not go away, but that change of place, 'it takes the place of ...'; unlike
classical negation that is the disappearance of the negated, that is, the boarding
that science makes since its objective approach.
In the Unconscious reside the initial representations of the facts, that is,
when something becomes psychic when a desire is linked to a belief by the
sense. Says Freud (1915, p 198.) That: "The Icc system [unconscious] contains
the investitures of thing of the objects, which are the first and genuine
investiture of object." This is the structural support of the psyche, which we
define in TL as 'idea'.
Characteristics of the unconscious
In 1912, Freud was invited to London by the Psychical Investigations
Society, for to present a contribution (1912, p. 265). There, for the first time, he
communicated his hypothesis about the existence of the unconscious psychic
processes.
This work, which could be taken as the foreword of him who wrote in
1915 (the unconscious), is of fundamental importance, because dealing with the
ambiguities inherent in the term "unconscious", to which assigns three different
uses: the descriptive, the dynamic and the systematic; the latter is which
provided the basis for the structural division of the psyche proposed in 1923
(Ego, Id and Superego). Here Freud gives the key of psychic functioning as
seen by the TL, as it describes what is perceived without the participation of
consciousness; the formation of an 'idea' or psychic structure, the formation of a
'species'2 with their respective PAF (Fixed Action Pattern), thus, this object only
2
A 'species' could be described as a harmonious and simultaneous cadence of differences and similarities
that evolves over time with a particular pattern of repetition. The psychic species is the suitable substrate
to express circumstances, feelings, ideas or thoughts, although it is not a stimulus to affect perception,

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is conscious or preconscious, through its efficiency, since moves to action in
response to the perceived, leaving no 'see' what they was left as a witness to
the whole process. This witness, the Unconscious, from now will influence the
life of the person who acquired it, but always through its unmistakable
manifestations.
“[...] No contradiction, primary process (mobility of cathexes), timelessness and
replacement of external reality by psychic reality, behold the features whose
presence we are entitled to expect in processes belonging to the Icc system.” (Freud,
1915, p. 184).
To these words of Freud that characterize the Unconscious we might add
that in him:
 Not only not exist contradiction, but that not exist the doubt nor
denial.
 Has been in force only the pleasure principle.
 Coexists instinctual impulses apparently incompatible.
Not exist denial: the psyche, face to unresolved conflicts, that is, in the
simultaneous presence of opposites, as in the early stages of its evolution,
rather than get rid of any of them, only chance in the apparent reality of the
monocontexture - which would amount to a classical denial -, uses a different
approach: the conservative displacement; that is, it negates the member in
conflict in the monocontexture where it is incompatible, and housed him in
another contexture, where everything that happens in the monocontexture from
which he was evicted, has no influence.
Technically, for the TL, the conservative movement is a transclassic
denial or mediated, or Aufheben3 in Hegel (1985, p.163), or repression in Freud.
The previous conservative displacement is not only because that
conflicting element is not lost, but because it continues to have simultaneous
impact on their monocontexture (the unconscious) and in the abandoned
but a perceptual achievement which has a range of features including: a) a subject with identity itself that
is responsible of inflicting changes or transformations, to grant existence to something; b) an object, that
on receipt of a change or transformation, brand contrasts; c) a evident change that establishes differences
among the above, and the simultaneous concordance between them; d) a profound change (hidden),
which does not correspond with the objective, but with the subject, to which, for a number of similarities
with the superficial, gives it individuality, assigning it all its subjective burden. (Author’s note)
3
German term which mean suppress, but also and at the same time, conserve. (Author’s note)

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monocontexture (Consciousness), where their former presence is replaced by
the 'presence of absence', that is as or more effective than the presence itself.
So was expressed by Freud:
“Psychoanalysis has taught us that the essence of the process of repression is not
to cancel, to wipe out a representative representation of the instinct, but to prevent
which accrues conscious. We say, then, that is in the state of the "unconscious" and
we can provide good evidence that still is able to externalize effects including those,
finally, who reach consciousness.” (op. cit., p. 161)
In short, the unconscious is the place of the affirmation of what we
denied in the appearance. The idea of "representative representation 'of Freud,
I believe that is expressed in the' presence of absence '; that is, that the
absence in the appearance does not preclude the presence in the
consequence, the instinctual action is still active.
No exist the doubt: the doubt it is certainly possible in the presence of
ambiguity, in the presence of alternatives, or in the possibility to discharge more
than a chain of representations journeyed by an affection.
Freud says:
“[...] after the repression, those [Unconscious representations] still exist within the
Icc system as real formation, while, right there, to the unconscious affect
corresponds only a possibility of proposal {of insinuation} to which is not allowed to
unfold.” (op. cit., p. 174)
That is, it is not allowed it to become evident. Therefore, there is no
doubt because there is no conflict, no opposites, and no contradiction. In the
primary process will not fit these alternatives.
Freud describes this state of contradiction as follows:
“Second, the analysis suggests [a] that the various processes of states of mind that
we discern enjoyed a high degree of mutual independence, as if they had any
connection to each other and nothing knew of each other.” (op. cit., p. 166)
Its processes are timeless: they are motions that can’t be historically
linked with chronological time; that is, they haven't a before nor after; something
that we see in the case of dreams, where his temporality only appears during
secondary elaboration of their narrative. In the Unconscious the past, the
present and the future are made simultaneously, by collapse of psychic
structure (Salatino, 2013b, p. 128)

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Chronological time is patrimony of Consciousness and represents the
historical sequence; in that sense it could be compared to the beads of a
necklace strung by the 'thread' of the 'now'. The Unconscious, without the
'thread' of the Consciousness behaves as an 'unordered' set of loose pearls that
'they build' the psychic reality in replacement of external reality.
It is governed by the pleasure principle: the Unconscious is not handled
with content but with relationships; that is, with continents, true representatives
of these objects that are linked by pleasure/displeasure. It is the world of the life
experiences, that, by means of instinctual reactivation are transformed into
desires; it is the world of needs, that the Ego manages to avoid the displeasure;
It is the world of early traumas, it is the world of relations between continents,
content and phylogenetic symbols that in the form of universal language, and of
originating fantasies, give rise to the Oedipal constellation that will be both the
core of the Id and the Superego.
It is essential not to lose sight that the Unconscious is shaped by
libidinally repressed elements, and completes its formation in the Oedipus
complex and its subsequent resolution.
To contain all these components of the Unconscious, Freud was forced
to expand its dynamic theory, to a structural domain (Id, Ego, Superego), to
locate them in the Id.
Its operation is governed by the primary process: the primary process is
typical of the Ego unbinding, that is, of the processes not controlled by the Ego.
This feature of not secondary ligation, it allows, as well as Freud pointed out,
that latent processes of states of mind enjoy a high degree of mutual
independence. It also allows during perceptual process pulsed (40 Hz)
(Salatino, 2013b, p. 65), this system it combines, without being confused with
the system Preconscious and provide the historical background, but no
structured, which it will give meaning to the incoming from the outside. As Freud
said, the change of external reality by psychical reality.

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Constitution of Id
In this respect Freud in "Moses and Monotheism" (1939 [1934-1938], p
90) points out:
“I think that the coincidence between the individual and the mass is almost perfect
in this point: even in the masses is preserved the impression {mark} of the past in
some unconscious memory traces.”
Making explicit reference to the phylogeny of the psychic apparatus
(Salatino, 2013b, p. 150). What Freud specifically proposes is that this 'memory
trace' of what experienced before, even by our ancestors, has remained
preserved inside the psyche and it has been transmitted to each offspring. This
allows 'that forgotten' by ancient, it will arise again to light, activated by an
ontogenetic circumstances. According to this view, the forgotten wasn't erased,
but only is 'repressed' and housed, unconsciously, in the Id.
Accepted the above, it is understood that the Id, as structure, is the
oldest and within it reside the originating instincts and all the repressed
impulses; as well as a series of predispositions to undertake certain directions
of development, and to react in a particular manner to certain excitations,
impressions or stimuli.
Freud says about this part of the psychic topical representing the Id "I will
point out further that the psychic topical developed here has nothing to do with
brain anatomy, (op cit, p 93) in fact, only touches her on a point". That point, as
explained by Freud in "Beyond the Pleasure Principle" (1920, p. 24), and in
"The Ego and the Id" (1923, p. 21), is in the perception system, which he
locates in the cerebral cortex. As we seen in a previous paper (Salatino, 2013a)
we disagree with Freud, because we have demonstrated there are deep
neurobiological roots around the psychic apparatus.
Everything that we experienced as their own, necessarily, is part of Id,
but as we saw, are also part of him what experienced by others, which we was
contributed epigenetically to the birth . These phylogenetic fragments or 'archaic
heritage' as Freud calls them (1939 [1934-38], p. 94) is present in the natural
predispositions with we are born all human beings. As brilliant proof of this,
Freud offers universality language of symbolism (loc. cit.); that symbolism that
was impossible of learn by the child; it would be a originating know that the

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adult has forgotten. Another example of archaic heritage which provides is the
Oedipus complex, something we see in detail in another work.
The Unconscious according to Transcursive Logic
In the second chapter of "The Unconscious" (Various meanings of 'The
Unconscious'. The topographical point of view - (1915, p 168), Freud poses a
dilemma, given the knowledge available at that time, that seemed to have no
solution. It referred, specifically, to the mechanism by which something
unconscious was done preconscious or conscious. He examines two
possibilities, a topographical (structural) and other functional. In the first, the
mechanism is explained through a transcript of the Unconscious in
Consciousness; that is, the representation would be present simultaneously in
two different places of the psychic apparatus. In the second, it would be merely
a change in functional status. Freud is declared incompetent face this dilemma.
According as shown the TL, the dilemma has a concrete answer: both
mechanisms are operating at the same time, but with some variant.
Transcursively, the Unconscious is place of residence of Id that is
composed exclusively of psychic structure, that is, ideas that represent the
structural impact (space-time) that the perceived produces in the Unconscious.
According to the above, there would be one 'registration' (the idea) which
cannot be modified or duplicated, nor transferred from one place to another;
although yes replicated, itself serving as a mold, and subsequently
functionalized, changing its state and thus giving rise to desires, thoughts, etc.,
aware. From this perspective, it is not possible to accept the position advocated
by Freud, that the Unconscious consists of desires. The TL states that the
Unconscious is formed by experiences (the embodied knowledge of external
reality), along with what has been inherited and generally all the volitional.
When these experiences are invested libidinally, they are become desires.
"The decision rules of logic have no validity in the Unconscious; we can
say that is the realm of illogic", Freud said (1939 [1934-38], p. 167). We say: the
unconscious is the realm of TL. The above statement is validated in Freud's
own statements:

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"Aspirations of conflicting goals exist side by side in the Unconscious unturned to
compensate any need [...]. With this relates that opposites are not separated, but
that are treated as identical, so that [...] each element can also mean its opposite."
(loc. cit.)
According with it established by the TL, these elements, the profound
and occult, with the evident and apparent maintain, in fact, a complex
relationship, that is, are opposite and simultaneous, but also complementary;
relationship that is the 'syntax' of the universal language that links all subjective
reality. (Salatino, 2009, p. 116)
As for the relationship of Unconscious with the Preconscious and
Consciousness arises when we try to link thoughts and ideas.
The thought and ideas
Although the TL, characterizes the thinking as the representative of
psychic function, we must clarify that there is one part (the largest) of the
thought, mostly of unconscious nature which works according to the structural.
This provision of the thought arises as proposed by Sigmund Freud
(1895) (Volume I AE, pp. 408 - 436), and I have even taken, with some
modifications, the same nomenclature, because he described and very well the
different stages that I want to highlight in the formation of psychic structure.
The thought can be defined as a psychic activity, mainly unconscious,
that arises when due to a need emerges a desire which means going in search
of the desired object, and that when is found the object is achieved satisfaction.
To carry out this activity the psychic apparatus goes through a series of
instances that allow, in addition to acquiring its structure, put it into functioning.
For its part, the psychic process of the think thrives on perception and
attention, and in turn, the attention can be divided as we saw, in a biological
attention, a psychical attention and a social attention, which together provide to
the psyche of correctors defense mechanisms in order to adapt their functioning
to the demands of the three real systems and their psychic representatives, who
as we shall see; Freud identified as the Id, Ego, and Superego, respectively.
The above arrangement corresponds to that proposed by Sigmund
Freud, the author of the only scientific theory of the psyche until the arrival of

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the TL. The father of psychoanalysis in an exceptional manner described an
arrangement of the psychic apparatus that fully explains its operation, both
normal and pathological. Without going into details we can say that Freud
distinguished, at first, three functional levels of the psychic apparatus:
conscious, preconscious and unconscious (first topical, 1895), to complete after
with the three structural levels: the Id, the Ego and Superego (second topical,
1923), spotlighting the dynamic aspect of the psyche.
Fig. 1 STRUCTURAL MODEL OF PSYCHIC APPARATUS ACCORDING TO FREUD
References: S = objective subject - O = objective object - V = objective or superficial change
∇ = change or deep transformation (or hidden) - - - - - = PAU (autonomous universal pattern)
SS = subjective subject - OS = subjective object - VS = subjective change
Figure 1 shows a figurative arrangement of Freudian structures and their
important relationships, not only between themselves but also with the
surrounding environment which has been represented as an 'iceberg' floating in
the 'sea of the Unconscious'.

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The structural instances, as seen in the figure, are unevenly distributed
with respect to the Unconscious.4 Only the Id is absolutely unconscious.
The Id can be defined as this instance of unconscious content that allows
the expression of instincts5 and desires; is part of the more primitive psyche,
apparently more disorganized and innate, and according to our proposal, is the
seat of psychic structure, and the deep or subjective transformations. This is
represented by ∇ in figure.
The Ego is the instance in charge of both the action as the psychic
defense. Its action allows, first, to enable it go to build a functioning structure of
the psyche, but on the other hand, give appropriate response to biological
requirements (from the Id), and socio-cultural (from the Superego); by this
reason behaves as a psychic 'organizer' trying by all means to deny or diminish
anything that might damage the structure and psychical functioning. Its content
is mostly Unconscious, especially as pertains to defense functions. A small part,
dedicated to the volitional responses (to the environment) is Preconscious.
According to the Transcursive Logic in the Ego resides the subject and its
derivatives (S in the figure).
The Superego represents the instance of the comptroller of Ego activity,
activity that is achieved upon internalization of norms, rules and prohibitions of
socio-cultural, only way to counter the 'pressure' exerted by the Id on the Ego,
when required reduce the tension created by primitive instincts (hunger,
sexuality, aggression, etc.) or comply with the unconscious desires. Much of the
Superego is unconscious, except for a small part preconscious that allows the
adjustment to the standard of the Ego-volitional acts (answers), for example,
politeness. For the Transcursive Logic is the psychic seat of the object and its
apparent transformations (O in the figure).
4
The unconscious is a functional aspect of the cerebral cortex that cannot be accessed by consciousness,
and in that sense, is not opposed to wakefulness. (Author note)
5
Instinct is a purely Freudian concept that expresses the vital commitment that man has with the libido,
that is, with that deep, innate transformation that can’t be evidenced otherwise than by its distinctive
manifestations, those that determine the proceeding before the different apparent transformations to
which is submitted to the psychic apparatus. It should be clarified that the English term 'instinct' does not
accurately reflect the Freudian concept ('pulsión' in Spanish, 'Trieb' in German). (Author's Note)

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It must be distinguished the ‘to think’ of ‘thought’ and in the latter, those
aspects dedicated to generate psychic structure (volitional thought), and that is the
thought itself, and that here for lack of a better name we will call theoretical or
abstract thought (cognitive thought).
The 'to think' on the one hand, represents the confluence of a number of
psychical processes supported in a dynamic structure, and that make possible
the enablement of operative processes, such as speaking, for example, that
allow understand what learned (apprehended) by perception, this is what we
know here as 'volitional thought'. On the other hand, the 'to think' allows
elaborate through of the theoretical thought, the fulfillment or not of a desire to
be transformed into 'our truth' that is, to give rise to a belief, which is the
'currency of change' in that particular 'business' that hold each other, the inner
world and the outer world. To this 'think' we will call cognitive thought.
Fig. 2 THE THOUGHT AS A GENETIC ACTIVITY
References: SS = subjective subject - OS = subjective object - VS = subjective or deep change
Primary or basic thoughts (deep) = those who face to petals of the trefoil
Secondary or correctors thoughts (superficial) = those located in alternate vertices and that are
related to attention - Ⓐ = now or the contact with consciousness

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As seen in Figure 2 the thoughts in general are divided, on the one hand,
the primary or basic of deep character, as it only recognizes them for their
unmistakable manifestations, namely, the affections awakened by an
experience or a particular specific action; or in short, the expression of a
superior elaboration. These thoughts are: the explorer, the practical, and the
theoretical or abstract. On the other hand, are the secondary or correctors
thoughts, which are self-evident, but not by its manifestations, and include the
judicative thought, critical thought and pure thought.
As we have seen in a previous work (Salatino, 2013a) the state of
consciousness is not a continuous and permanent phenomenon while we are
awake, but rather, it is an intermittency between states of consciousness and
unconsciousness of identical duration (12.5 msec) which alternate. All I will
describe below and that has to do with the construction of the psychic structure
occurs during states of unconsciousness, that is, for what we know as a
temporal wedge. Intermittent states of consciousness which are addressed in
the 'now ' (Ⓐ in Figure 2), are used primarily for two things, first, to pay attention
(biological, psychical or social); and secondly, to operating the specific action or
response to the perceived. This tells us that in fact, most psychic activity is
unconscious and we make use of consciousness, that is, intentionally directing
attention of some sort to a particular fact, only when arise problems that prevent
realization automatically of a specific action, whether that has to do some
adjustment to what has been learned or learn something new.
In Figure 2, the temporal wedge is represented by the 'trefoil', this elapse
of the internal time (in the opposite direction to clockwise) that administers, as it
were, independent of present achieving the different identities that will give
origin to the psychic structure. While the chronological time or the time of the
external world, represented by the 'now' running in an eternal present,
perpendicular to the former.
The state of waking consciousness operates the external perceptual
apparatus which allows to the 'explorer thought' to start search of the object with
most likely to satisfy the desire promoted by the imperative to survive.

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The act of perception can be divided into two distinct processes that take
place simultaneously. On the one hand, who is responsible for 'capture' from
the reality outside the psyche, quantitative, that is, generating stimuli that
traveling on the particular routes of each of the organs of sense towards the
cerebral cortex where impact in a dispersed manner and that in the hypothesis
of Llinás (Llinás et al., 1994, p. 261) constitutes the content or that, somehow,
represents the 'spatial' of perceived. On the other hand, is the process 'it
captures' the qualitative or that which is not apparent and has a temporal
dimension, which Llinás calls context, which traveling by, perhaps, the reticular
substance and reaches thalamus nonspecific nuclei6. The thalamocortical
system and practical thinking, as discussed below, give to the perceptive act the
uniqueness needed to establish the existential reality of the perceived.
Practical thought enables process the perceived and it does this by
configuration two different memories, one structural and other operative. These
memories do not have the features that are commonly assigned to the memory
in general as it established in a previous work (Salatino, 2013b), that is, the
ability to retain 'images', representatives of perceived, something that has never
been proven to exist, but they only 'retains' are relationships. These
relationships, when they repeated on perceived reality end up configuring true
patterns for which the psychic apparatus allocates a number of resources that
allow you to perform actions that represent 'specific actions', developed as a
response to what we perceive.
The relationships mentioned are registered somehow, given the change
in synaptic strength between the neurons caused by impact of perceptual
complex, thus giving a kind of learning. This learning is done in two ways, on
the one hand, we might call structural, charge of the quantitative and given
affinity or immediate relationship between perceived elements of reality; and on
the other hand, would be temporal learning or those responsible for the
qualitative, which depends on previous inputs and responses. As a result of
successive perceptions (learning) is being created in the reticular neuronal
6
This certifies that observed in patients with lesions in the nonspecific thalamic nuclei (hemineglect
syndrome), where neglects half its body. For example, when looking in a mirror, only attend to
contralateral side to brain injury; the other half of the body ignore it, do not see it reflected. From the
point of view of consciousness, it's as if that part of the body did not exist. (Llinás, 2003, p. 147)

16. 16
frame, a series of 'facilitated paths' by where are running the various stimuli
coming from the outside, and so, be form different relational patterns that can
then be 'remembered'. This mechanism was proposed by Donald Hebb in 1949
(2002, p. 62) but that Freud accurately predicted 54 years ago (Salatino, 2013a,
p. 48).
If the pattern perceived coincides entirely with something already learned
and known (experienced), the practical thought launches to the action, that is,
transform the 'facilitated path' in a PAF (Fixed Action Pattern) which is the motor
response to the perceived. When these responses are repeated over time give
rise to habits or those motor routines that we performed automatically without
full participation of consciousness (walking, talking, etc.)
If perceived pattern not fully matches with one pattern already known, it
starts up one of the correctors of thoughts, depending on where is the disparity.
When you can’t establish the identity of the object, the judicative thought is
activated through biological attention that modifies the practical thought
according to the given by the explorer thought (see Figure 2).
When you can’t establish the identity of the subject, therefore, is the
critical thought who through psychic attention, modifies the theoretical thought
in terms of practical thought. Finally, when you can’t identify the transformation
that connects subject and object, pure thought, by social attention, modifies the
explorer thought depending on how the theoretical thought must adapt to the
circumstances; a paradigmatic example of this is the discourse adequacy to the
communicative situation.
With the above modifications what is sought is to establish how true it is
a given fact. So, trying to establish the biological truth, which is based on the
satisfaction of a desire, or psychic truth that lies in the sense that has one fact,
which gives you the opportunity to comprehend, or the social truth that which is
commonly known as 'truth' and allowing us to be credible to others, and build
our own beliefs by conviction or certainty, that is, be scientists.
Something quite different happens when the perceived pattern does not
match at all with something learned and known, that is, something we
experienced.

17. 17
The germinal change
The idea proposed in this point, the existence of a first moment or
germinal change in the evolution of the psyche of a newborn, I believe it is
essential to understand that the psychic apparatus not is one that is derives
from sophisticated initial structures, such as language, or adult psychic
apparatus that transfers him functions, or device a priori, which only needed to
gain experience, or an innate higher brain functions, or worse, one similar to an
artificial structure like a computer.
At first, the baby perceives changes undifferentiated that can’t identify as
their own, nor as stranger, or any other form; are changes that could only be
given as an antecedent some changes during pregnancy, but not enough for a
proper identification. It is the repetition of these changes which highlights certain
constancy that ultimately are will transform into a pattern, which can be
interpreted as an interrelation of elementary changes.
It all starts with a perceived change that answers a vital need expressed
as dissatisfaction. Of not having an external auxiliary to help settle this urgent
need, can only supervene death. If this aid is given, it causes a external change
that brings the biologically necessary to achieve such satisfaction.
Simultaneously, the internal change becomes pleasure, and arises an apparent
change that links to the other two, shooting up, for example, the sucking reflex.
This onset is described by Freud, in the 'Project'7 as part of the 'primary
process' (1950 [1985], p. 370), and in "Totem and Taboo", when referring to the
psyche of primitive man compared to the neurotic (1913 [1912-1913], p. 90).
The primary function of the device it is the discharge, that is, divest
himself of the overload to regain balance.
As discussed in an earlier paper (Salatino, 2013a) in this Project
Freudian approach, the first psychic activity is consisting only of shares or
changes in the levels of Q or transformations energetic states. This activity will
7
That is: "Psychology Project for Neurologists" (1895).

18. 18
be the permanent substrate for all subsequent activities of the psychic
apparatus.
It is therefore important to have as concept which, according to Freud,
change is what started the whole process of psychic construction.
For operational reasons, this change (action, transformation or linkage)
we denote with 'V'; if an apparent change will be nominated as VS (superficial
change), and if a hidden or internal change we will call as VP (profound
change).
The reason to call it 'V' is derived from the conventional syntax where
'Verb' is the action that links the subject and object. Is important to understand
that this term does not imply any relationship between the psychic constitution
and conventional language, which has no relation to the psyche, to represent
only a useful tool to perform some specific communicative actions.
So far, there is no libido or psychic structure; nor dynamic unconscious,
nor inner world. Therefore, we can't speak of desired object as this is the fruit of
an vital experience; we can only say that it is an omnipotent and omnipresent
phenomenon that could be likened to a pan-narcissism where not even there is
a differentiation as the Ego.
The repetition of situations of pleasure produced, for example, by suction
generates another need that transcends the merely biological; what Freud
called the 'pleasure of organ' (1915, p. 121), representing the libidinization
progressive of buccal zone as autoerotic manifestation.
This mechanism involves the opening of an erogenous zone that
eventually migrate in their relevance for different body areas at different stages
of psychic evolution. This first evolutionary moment is 'registered', to put it in
some way, as a first psychic-biological structure that constitutes what we
assimilate, from here, as PAF (Fixed Action Pattern), which represents a kind of
specialized reflex, as we have seen in a previous work (Salatino, 2013a). The
repeated use of the PAF, by automating terminates a habit, becoming
independent thus from those similar mechanisms generated by purely biological
needs, suitable for the various specific actions.

19. 19
This whole process begins with an urgent need of survive which then, at
the behest of libido, is converted to desire. On the way to achieving the
satisfaction of that desire it is and he leaves by structuring the psyche.
The libidinal promotes or predicts what needs to be done to meet the
need, that is, it gives prominence to the instinct of self-preservation, thus
becoming, in the first manifestation of subjectivity.
Desire and need, from now on, they remain linked by a complex
relationship, that is, are opposed, to be produced, the first by the 'memory' of a
vital experience of satisfaction or pleasurable, and the second by a
dissatisfaction. They are complementary, since the first provides the voluntary
impulse, not inherited, which promotes to live, while the second represents the
instinct or involuntary impulse and inherited to preserve life; and finally, they are
concurrent or simultaneous.
Freud stresses the importance for understanding the origin of
subjectivity, of the place of the libidinal (as an expression of the sexual instinct),
beyond the strictly biological. (Ibid., p. 110)
Confluence of PAF of the germinal change and libido
To better understand this ‘encouter’, let's see graphically, how it is
distributed relationally, the PAF of germinal change (Figure 3)
Fig. 3 PRIMARY PAF
References: V0 = libido - V1 = displeasure / pleasure - V2 = external change - V3 = specific
action (response).

20. 20
V1 = as a somatic change that creates a vital urgency perceived by the
baby, as dissatisfaction that translates into tears and then in more complex
actions.
V2 = as an external change that contributes to correct the previous
imbalance.
V3 = as a mediator that interrelates the previous two changes, and will
become part of a specific action, such as the commissioning of the sucking
reflex.
All changes characterized here are readily observable in appearance,
that is, are superficial or obvious. But their interrelationships are only possible
due the rest of the primordial change that underlies the mere appearance, and
that, far from becoming in some sense, remains unscathed, hidden and active
undiminished, entirely preserving its entity despite the fact that entire assembly
it changed. To this change (V0) I identify him with Freud's libido, that aspect that
can’t be put in evidence unless it be for their unmistakable manifestations that
are determined on the surface by alternating among the other changes, or the
predominance of one over another. In this way emerges a dialectical8 universe
that is affected by the constant change. This change represents the
transformation that leads to each of the superficial aspects to become gradually
into its opposite, but still being himself, absolutely.
This mutation of superficial features, for example, of V1 (displeasure) to
V2 (maternal contribution) (opposites) is not done directly, but mediated some
aspects of the same change; that is, V3 (sucking reflex), is supported by the
change that remains unchanged (V0), which is the only constant and
responsible for maintaining the vitality of this primitive system.
It should be clear that the primordial, from a structural point of view, are
the relations and not the related elements, which are nothing more than the
result of relational confluence. In this emerging system and from here on out are
8
The dialectic, in this case, is taken from concept that Hegel (1808) has of reality, which sees it as
consisting of opposites, of the conflict that arises, new concepts that are always opposed to something
are generated. But also, the dialectic, here has to do with the point of view of Heraclitus, who endowed
this concept not only with simultaneously negativity, but of a dynamic, with its famous expression: panta
rei (πάντα ρεῖ = everything flows). (Author note)

21. 21
not 'represents' things, but functions. In other words, the representations are
equivalent to projections (transformations) of a structure over another structure.
The concept of Libido
Libido is the structuring element of psychic functioning, from a primary
stage, in which there is still no identity of subject nor object, thus is through the
erotic bond with a protective subject to be transiting the development and
maturation of the contact with the world and himself.
Without claiming to superfluous similarities, but a sharing scenario, the
libido (V0) we could compare, as a force, to the Higgs field of quantum physics,
given its coherence by stating how to link and operate the elements make up
matter, which are evident in terms of its manifestations. Something similar can
be said of the libido, as it is present as an expression of the libidinization when it
appears an erogenous zone; where are transformed into concrete the linkages
of the baby himself, with the mother and with others, to objects and events in
the world; thereby producing the structure of their universe, which is none other
than his psychic apparatus.
This is a psyche which is structured by psycho-organic-libidinal
development. This is not only reflected in the structure of the shaft need /
desire, but will be even more evident in the evolution of the libidinal stages
supported by the organic primary repression developed by Freud.
The role of V0 is the dialectic it holds not only the superficial structures,
but also gives them the operativity for swap their positions, allowing better
explain the findings of Freud on the psychic functioning.
The increasing facilitation that structure the vital experience of
satisfaction, is better understood if we say that receives a facilitatory
reinforcement by action libidinal, and allows to work psycho-neuronal dynamics
from the reality of a psychic structure to be organized, not only by continuing
reverberations, but also, from a link to the helper object that influences from the
outset in the creation of facilitated pathways and of the PAF. But besides
automating these PAF beyond the needs of self-preservation, moving from a
system responsive to signals (to tropisms), to a desiring system. This

22. 22
reorganization of the shares and their exchange, to be sustained from V0 (the
libido) give rise to the creation of the 'objects of instinct' of Freud.
It is this V0 which enables complex evolutionary changes to the identity of
object and subject, in the arduous exchange between the need, internal and
external changes, the helper object, object creation and fantasies, desires and
the constitution of Ego. This gives sustainability to the Freudian premise of the
'new psychic act', or the birth of the Ego. It is the libido that will sustain and will
reunite, that is, who will integrate the PAF to thus constitute some of the many
Ego's manifestations.
According to said up to now, before that action of V0 became apparent,
V1 was pleasure / displeasure, then went desire; V2 was external change, after
was external object; and V3 was an act of incorporation or rejection, then was
specific action.
Conclusion
As we have seen throughout this work it is in the Unconscious where lies
the core of the psychic structure, and that's precisely where it exerts its action
the main mobilizing force of libido (that change, which remained unchanged,
that is the beginning and end of the other changes).
This core is indelible and is jealously protected, and who fully justifies the
creation of Psychoanalysis, as the only tool available to make evident the
alterations or dysfunction of this structure, through a process of relational
reconstruction, in conjunction with the analyzed, which allows to 'see' what or
what are the altered relationships, and allow him as a subject, to complete in
more accurate way the basic relationships that structured the psyche in his
childhood, and be able to understand current events; that is, making the
unconscious conscious.
We also saw that much of the psychic functioning has its origin in the
Unconscious, one more reason which justifies the intervention of the analyst,
but at the same time, a serious warning, that his intervention not exceed the
limits, clearly established by the patient's psyche, because will end up being a
real intrusion that it transfers another element to conflict.

23. 23
With the above we want to point, and this is important, that although the
Unconscious is, in theory, structurally indestructible through external action
once formed, their noble products (result of its functioning), them can be
severely damaged; enough to make it happen, just not taken into account, that
thinking, feeling, intuit, to act or to behave, according to a biological,
psychological or social situation, are rooted in the Unconscious. Without his
help there is no possibility of channeling the libido, nor, to sustain subtle stable
imbalance that keep each other, the life instinct with the death instinct, of which
depend since self-esteem to the relationship between desire and the need of
which depend the biological, psychological and social need of stay alive.
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