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Of course you don t Post Date: Fri, 29 Aug 2008 8:19:45 +0000 It s him. 1 don t know what you mean , said Alice. Of course you don t , the Hatter said, tossing his head contemptuously. Autor of the post: Undefined Ah, that accounts for it Post Date: Fri, 29 Aug 2008 8:01:46 +0000 I dare say you have never spoken to Time. Perhaps not , Alice cautiously replied, but I know I have to beat time when I learn music . Ah, that accounts for it , said the Hatter. Autor of the post: Undefined For instance, suppose it were Post Date: Fri, 29 Aug 2008 7:50:55 +0000 He won t stand beating. Now if you only kept on good terms with him, he d do al most anything you liked with the clock. For instance, suppose it were nine o clock in the morning, just time to begin lessons: you d only have to whisper a hint to Time and round goes the clock in a twinklingl Half past one, time for dinner 1 The Alice who beats Time is the impatient infant waiting for oral gratification and experiencing both aggression and reality at the same time. Autor of the post: Undefined Here we have a literal Post Date: Fri, 29 Aug 2008 7:40:06 +0000 Being on good terms with Time ensures con tinuous oral gratification, time for dinner. Trouble had started when the Mad Hatter, who was singing about a tea tray in the sky , was murdering time ; whereupon the Queen (frustrating mother) said, Off with his head . Here we have a literal statement of the sequence: time-suspense-hunger-child s aggression directed against the mother and the mother s retaliation against the child. Autor of the post: Undefined There can be no doubt Post Date: Fri, 29 Aug 2008 7:20:24 +0000 Time and oral frustration are combined associatively when the Mad Hatter mends his watch with the very best butter, and when gloomily he dips it into his cup of tea. The Dormouse, who has overcome time not by eating but by sleeping, when he wakes up eventually, tells a story about people who lived in a treacle well. There can be no doubt about the fact that there are differ ences in the way primitive races, European peasants, country squires, and city dwellers behave in their reactions to time. Autor of the post: Undefined They have nothing like planning Post Date: Fri, 29 Aug 2008 7:04:38 +0000 At the bottom end of the scale, the relationship of the stone age people of Central Australia to time seems practically nil from our point of view. Whether something happens now or several months later does not matter very much. They have nothing like planning for the future, no means of producing or of storing food. Autor of the post: Undefined Their attitudes towards numbers Post Date: Fri, 29 Aug 2008 6:49:25 +0000 They are never worried that they will have to go without food. They have a word for day, for month and for the year, but no calendar. Their attitudes towards numbers and quantities are parallel phenomena. Autor of the post: Undefined They readily exchange one object Post Date: Fri, 29 Aug 2008 6:31:34 +0000 Enumeration ends with four. Any number that exceeds four is a big mob . They readily exchange one object for another, and have no definite quantitative system of values. Autor of the post: Undefined Every human being Post Date: Fri, 29 Aug 2008 6:20:35 +0000 A previous interpretation of these facts 20 relating them to the absence of anal character formation is partly correct only as it refers to cleanliness. The relative absence of anxiety about time is certainly correlated with the fact that they have very permissive and good mothers; however, that their religion and ritual contains denials of time strongly suggests a substratum of anxiety even in this primitive society, The gods or ancestors of these tribes are the eternal ones of the dream . Every human being has an im mortal double who lives eternally in the totemic case (womb) and who is identical with the mythical father or ancestor who eternally procreates his sons by throwing a symbolic penis (tjurunga) at the women. Autor of the post: Undefined By contrast, on Normanby Post Date: Fri, 29 Aug 2008 6:04:34 +0000 These eternal ancestors are represented ritualistically by the old men of the tribe who during the ritual are believed literally to become the ancestors whom they represent. The repre sentation of these eternal beings is a countermeasure against separation anxiety (primary frustration) . By contrast, on Normanby Island, an agricultural commu nity, the life of the natives revolves around the idea of food, especially the yam. 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