"We know a dream from what seems as a rule a fragmentary memory of it which we have after waking. It appears as a mesh-work of sense-impressions, mostly visual but also of other kinds, which have simulated an experience, and with which thought-processes ('knowledge' in the dream) and expressions of affect may be mingled. What we thus remember of the dream I call 'the dream's manifest content'. It is often entirely absurd and confused -- sometimes only the one or the other. But even if it is quite coherent, as it is in the case of some anxiety-dreams, it confronts our mental life as something alien, for whose origin one cannot in any way account." [198]
"The cases of an external and an internal obstacle differ only in the fact that in the latter an already existing inhibition is lifted and that in the former the erection of a new one is avoided. That being so, we shall not be relying too much on speculation if we assert that both for erecting and for maintaining a psychical inhibition some 'psychical expenditure' is required. And, since we know that in both cases of the use of tendentious jokes pleasure is obtained, it is therefore, plausible to suppose that this yield of pleasure corresponds to the psychical expenditure that is saved." [145]
"In the examples we have considered hitherto, the disguised aggressiveness has been directed against people -- in the broker jokes against everyone involved in the business of arranging a marriage: the bride and the bridegroom and their parents. But the object of the joke's attack may equally well be institutions, people in their capacity as vehicles of institutions, dogmas of morality or religion, views of life which enjoy so much respect that objections to them can only be made under the mask of a joke and indeed of a joke concealed by its façade." [129]
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