So for some doctrines which arose within Old Indian philosophy there was characteristic a recognition existence of "unreasonable soul", the "unreasonable life" proceeding in such a way that "feelings become not subject to the person". In Vedic literature Upanishad is told about the "prana" representing vital energy which is initially unconscious. The Buddhist doctrine also proceeds from recognition of existence of irresponsible life.
As a result of creative evolution S. Freud considers the organization of mental life in the form of the model having the components various mental instances designated by terms: It (and, I (ego) and super I (super - an ego).
It is known that frankfurtets acted with need justification of the "critical theory" resisting to earlier existing knowledge methods which are characterized by idealistic and metaphysical or stsiyentistsko-positivistic installations. This idea was formulated in Horkheimer's article "The traditional and critical theory" (193 in which the thought was defended that a subject of social knowledge has to be system of relationship between the nature and the person, but not its separate states.
there is a contradiction meanwhile that each human being is the carrier of all potentialities put in it, but cannot realize them as a result of short duration of the existence. The person cannot avoid these contradictions, but reacts to them in various ways, according to the character and culture.
Under It (the most primitive instance which covers all born, genetically primary, subordinated to the principle pleasures and nothing knowing neither about reality, nor about society was also understood. It is initially irrational and immoral. The instance I has to meet its requirements (ego).
The problem unconscious, dressed in a form of consideration of possibility of existence of unconscious representations, finds the reflection in Kant's philosophy (1724-18 Kant notices that we can understand that we have idea, though not to realize it. On this basis he distinguishes two types of representations: "vague" and "clear". Kant does not doubt not only available at the person of "vague" representations, but also existence of sensual sozertsaniye and feelings that the sphere of "vague" representations at the person is quite extensive while "clear" representations available to consciousness are not so numerous.
In Leibniz's philosophy (1646-171 these problems were considered through a prism so-called "small perceptions", "imperceptible perceptions". According to his views it is difficult to explain emergence of conscious representations and ideas if not to assume existence something like that that is not characterized by property of consciousness, but nevertheless dozes in human soul. A way of a reasoning on need of recognition unconscious and the argument to which Leibniz and Freud resorts, are in many respects identical. So, if Leibniz points to disruption of communication between processes of perception in case of non-recognition of the conditions of human soul preceding consciousness, also Freud's argument is similarly constructed. He recognizes that an assumption unconscious it is necessary owing to existence of such acts of consciousness which explanation requires recognition of existence of other acts which are not conscious because data of consciousness have a set of gaps. Only in this case, he considers, the mental continuity is not broken and there is clear a being of informative process with its conscious acts.