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The symbolic absorption into and toward oneself of concepts and feelings generated toward another person or object; motivates irrational behavior toward oneself.



in theory of knowledge, the concept, introduced by the Austrian philosopher R. Avenarius, of the inadmissibility—from his point of view—of the insertion of perceived images into the consciousness of the individual. According to Avenarius, this follows from the inadmissibility of dividing the ideal and the real in general; this view is the result of his basing his philosophy on the concept of experience, dissolving within it the contrast between the spiritual and the material and thus attempting to refute materialism entirely. Criticism of these concepts of experience and introjection is provided by V. I. Lenin in his Materialism and Empiriocriticism (Poln. sobr. soch., 5th ed., vol. 18).

In psychology introjection is the individual’s inclusion of other persons’ views, motivations, and purposes in his inner world. It is a basis for identification. Projection is the opposite of introjection. The concept of introjection was introduced by the Hungarian psychoanalyst S. Ferenczi into depth psychology, where it is viewed as a psychological mechanism that plays an important role in the formation of the superego, conscience, and other personality phenomena.

References in periodicals archive ?
Indeed, for Lacan, these losses begin with birth, what he terms the "specific prematurity of birth in man" (Lacan, Ecrits 4), a lack for which the child attempts to compensate by introjecting into itself prior to the mirror stage those objects which it sees as extensions of itself, as the privileged objects that will complete it.
The arrangement of the topics in Pepper's book eventually funnels the reader toward the conclusion (perhaps the only forthright contention contained within) that literary criticism functions in an "attempt to understand a literary text, a singularity, a real, a chance and unique event, by introjecting it into a story of which it would be a part" (165) and, ultimately, that theories "do not enable a knowledge of any text other than themselves" (171).
This interpretation diminishes the explanatory importance of the subject's introjecting the object of his fear.
He tentatively suggests that Camus, 'in classic psychoanalytical terms, is introjecting Dostoevsky's world in order to exorcise it, once and for all, from his preoccupations' (p.
We are detecting, and introjecting, our own identities from this play of images, in the push and pull of inner images glistening on the walls of the psyche.