Difference between revisions of "Castration complex"

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"[[castration complex]]" ([[Fr]]. ''[[complexe de castration]]'')
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{{Topp}}[[complexe]] de castration{{Bottom}}
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==Sigmund Freud==
 
==Sigmund Freud==
 
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===Sexual Difference===
===Infantile Theory===
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[[Freud]] first described the [[castration complex]] in 1908, arguing that the [[child]] - on discovering the [[biology|anatomical]] [[sexual difference|difference between the sexes]] -- the [[presence]] or [[absence]] of the [[penis]] - makes the assumption that this [[sexual difference|difference]] is due to the [[female]]'s [[penis]] having been cut off.<ref>{{F}} "[[Works of Sigmund Freud|On the Sexual Theories of Children]]". 1908. [[SE]] IX. p. 207</ref> In his view, the [[castration complex]] is the [[moment]] when one "[[castration complex|infantile theory]]" -- that every [[human]] [[being]] has a [[penis]] -- is replaced by a new one -- that [[female]]s have been [[castrated]]. The consequences of this new [[castration complex|infantile theory]] are different in the [[boy]] and in the [[girl]]. The [[boy]] fears that his own [[penis]] will be cut off by the [[father]] ([[castration]] [[anxiety]]), while the [[girl]] sees herself as already castrated (by the [[mother]]) and attempts to deny this or to compensate for it by seeking a [[child]] as a [[substitute]] for the [[penis]].  These [[unconscious]] representations, in [[phantasy]], cover over the lack at the heart of being in the Other and allow the subject to imagine (feel) as though they are special or fulfilled (not [[lacking]]).  Fear of [[psychic]] castration is thus met with a phantasy which positions the subject as not lacking which props up the ego as being of central importance.
 
 
[[Freud]] first described the [[castration complex]] in 1908, arguing that the [[child]], on discovering the anatomical difference between the sexes (the [[presence]] or [[absence]] of the [[penis]]), makes the assumption that this difference is due to the [[female]]'s [[penis]] having been cut off.<ref>{{F}} "On the Sexual Theories of Children. 1908. SE IX. p.207</ref>  
 
 
 
[[Freud]]
 
 
 
 
 
 
 
 
 
The [[castration complex]] is thus the moment when one infantile theory (everyone has a [[penis]]) is replaced by a new one ([[female]]s have been castrated).  
 
 
 
The consequences of this new infantile theory are different in the [[boy]] and in the [[girl]].  
 
 
 
The [[boy]] fears that his own [[penis]] will be cut off by the [[father]] ([[castration]] [[anxiety]]), while the [[girl]] sees herself as already castrated (by the [[mother]]) and attempts to deny this or to compensate for it by seeking a [[child]] as a substitute for the [[penis]] ([[penis envy]]).
 
  
 
===Phallic Phase===
 
===Phallic Phase===
The castration complex affects both sexes because its appearance is closely linked with the [[phallic phase]], a moment of psychosexual [[development]] when the child, whether boy or girl, knows only one genital organ - the male one.
+
The [[castration complex]] affects both [[sex]]es because its [[appearance]] is closely linked with the [[castration complex|phallic phase]], a moment of [[development|psychosexual development]] when the [[child]], whether [[boy]] or [[girl]], [[knows]] only one [[penis|genital organ]] - the [[male]] one. This [[phase]] is also known as the [[castration complex|infantile genital organisation]] because it is the first moment when the [[drive|partial drive]]s are [[unified]] under the primacy of the [[genital]] organs. It thus anticipates the [[genital|genital organisation]] proper which arises at [[development|puberty]], when the [[subject]] is aware of both the [[male]] and the [[female]] [[biology|sexual organ]]s.<ref>{{F}} "[[Works of Sigmund Freud|The Infantile Genital Organization]]." 1923. [[SE]] XIX. p. 141</ref>
 
 
This phase is also known as the infantile genital organisation because it is the first moment when the partial drives are unified under the primacy of the genital organs.  
 
 
 
It thus anticipates the genital organisation proper which arises at puberty, when the subject is aware of both the male and the female sexual organs.<ref>{{F}} "The Infantile Genital Organization." 1923. SE XIX. p.141</ref>
 
  
 
===Oedipus Complex===
 
===Oedipus Complex===
 +
[[Freud]] argued that the [[castration complex]] is closely linked to the [[Oedipus complex]], but that its [[role]] in the [[Oedipus complex]] is different for the [[boy]] and the [[girl]]. In the [[case]] of the [[boy]], the [[castration complex]] is the point of exit from the [[Oedipus complex]], its terminal crisis; because of his [[fear]] of [[castration]] -- often aroused by a [[fear|threat]] -- the [[boy]] renounces his [[desire]] for the [[mother]] and thus enters the [[development|latency period]]. In the case of the [[girl]], the [[castration complex]] is the point of entry into the [[Oedipus complex]]; it is her resentment of the [[mother]], whom she blames for depriving her of the [[penis]], that causes her to redirect her [[libido|libidinal]] [[desire]]s away from the [[mother]] and onto the [[father]]. Because of this [[sexual difference|difference]], in the case of the [[girl]] the [[Oedipus complex]] has no definitive terminal crisis comparable to the [[boy]]'s.<ref>{{F}} "[[Works of Sigmund Freud|The Dissolution of the Oedipus Complex]]," 1924. [[SE]] XIX p. 173</ref>
  
Freud argued that the castration complex is closely linked to the [[Oedipus Complex]], but that its role in the Oedipus complex is different for the boy and the girl.
+
<!-- ===Treatment=== -->
 
+
<!-- [[Freud]] came to see the [[castration complex]] as a [[universal]] phenomenon, one which is rooted in a basic "[[rejection]] of [[femininity]]" (''Ablehnung der Weiblich-keit''). It is encountered in every [[subject]], and represents the ultimate [[limit]] beyond which [[psychoanalytic treatment]] cannot go.<ref>{{F}} "[[Works of Sigmund Freud|Analysis Terminable and Interminable]]," 1937. [[SE]] XXIII. p. 211</ref>-->
In the case of the boy, the castration complex is the point of exit from the Oedipus complex, its terminal crisis; because of his fear of castration (often aroused by a threat) the boy renounces his [[desire]] for the mother and thus enters the [[latency period]].
 
 
 
In the case of the girl, the castration complex is the point of entry into the Oedipus complex; it is her resentment of the mother, whom she blames for depriving her of the penis, that causes her to redirect her [[libido|libidinal]] desires away from the mother and onto the father.
 
 
 
Because of this difference, in the case of the girl the Oedipus complex has no definitive terminal crisis comparable to the boy's.<ref>{{F}} "The Dissolution of the Oedipus Complex." 1924. SE XIX p.173</ref>
 
 
 
===Conclusion===
 
Freud came to see the castration complex as a universal phenomenon, one which is rooted in a basic 'rejection of femininity' (Ablehnung der Weiblich-keit).  
 
 
 
It is encountered in every subject, and represents the ultimate limit beyond which psychoanalytic treatment cannot go.<ref>{{F}} "Analysis Terminable and Interminable." 1937. SE XXIII. p.211</ref>
 
  
 
==Jacques Lacan==
 
==Jacques Lacan==
 +
<!-- ===Fantasy of the Mutilation of the Penis=== -->
 +
<!-- [[Lacan]] -- who talks more often [[about]] "[[castration]]" than the "[[castration complex]]" -- does not discuss the [[castration complex]] very much in his early [[work]]. He dedicates a few paragraphs to it in his article on the [[family]], where he follows [[Freud]] in [[stating]] that [[castration]] is first and foremost a [[fantasy]] of the mutilation of the [[penis]]. [[Lacan]] [[links]] this [[fantasy]] with a [[whole]] series of [[fantasy|fantasies]] of [[bodily]] dismemberment which originate in the [[image]] of the [[fragmented body]]; this [[image]] is contemporary with the [[mirror stage]] (six to eighteen months), and it is only much later that these [[fantasy|fantasies]] of dismemberment coalesce around the specific [[fantasy]] of [[castration]].<ref>{{1938}} p. 44</ref> -->
  
== Lacan ==
+
===Symbolic Lack of an Imaginary Object===
Lacan, who talks more often about '[[castration]]' than 'the castration complex', does not discuss the castration complex very much in his early work.
+
It is not until the mid-1950s that the [[castration complex]] comes to play a prominent role in [[Lacan]]'s [[seminars|teaching]], primarily in [[the seminar of 1956-7]]. It is in this [[seminar]] that [[Lacan]] [[identifies]] [[castration complex|castration]] as one of [[three]] forms of "[[lack|lack of object]]", the [[others]] being [[frustration]] and [[privation]]. Unlike [[frustration]] -- which is an [[imaginary]] [[lack]] of a [[real]] [[object]] -- and [[privation]] -- which is a [[real]] [[lack]] of a [[symbolic]] [[object]], [[castration complex|castration]] is defined by [[Lacan]] as a [[symbolic]] [[lack]] of an [[imaginary]] [[object]]; [[castration complex|castration]] does not bear on the [[penis]] as a [[real]] [[biology|organ]], but on the [[imaginary]] [[phallus]].<ref>{{S4}} p. 219</ref> [[Lacan]]'s account of the [[castration complex]] is thus raised out of the [[dimension]] of simple [[biology]] or [[biology|anatomy]]:
  
He dedicates a few paragraphs to it in his article on the family, where he follows Freud in stating that castration is first and foremost a [[fantasy]] of the mutilation of the penis.  
+
<blockquote>"It is insoluble by any reduction to [[biological]] givens."<ref>{{E}} p. 282</ref></blockquote>
  
Lacan links this fantasy with a whole series of fantasies of bodily dismemberment which originate in the [[image]] of the [[fragmented body]]; this image is contemporary with the [[mirror stage]] (six to eighteen months), and it is only much later that these fantasies of dismemberment coalesce around the specific fantasy of castration.<ref>{{L}} 1938. p.44</ref>
+
===Oedipus Complex===
 
+
Following [[Freud]], [[Lacan]] argues that the [[castration complex]] is the pivot on which the whole [[Oedipus complex]] turns.<ref>{{S4}} p. 216</ref> However, whereas [[Freud]] argues that these two [[complex]]es are articulated differently in [[boy]]s and [[girl]]s, [[Lacan]] argues that the [[castration complex]] always denotes the final moment of the [[Oedipus complex]] in both [[sexes]].  
It is not until the mid-1950s that the castration complex comes to play a prominent role in Lacan's teaching, primarily in [[the seminar of 1956-7]].
 
 
 
It is in this seminar that Lacan identifies castration as one of three forms of '[[lack]] of [[object]]', the others being [[frustration]] and [[privation]].
 
 
 
 
 
Unlike frustration (which is an imaginary lack of a real object) and privation (which is a real lack of a symbolic object), castration is defined by Lacan as a [[symbolic]] lack of an imaginary object; castration does not bear on the penis as a real organ, but on the [[imaginary]] [[phallus]].<ref>{{S4}} p.219</ref>
 
 
 
Lacan's account of the castration complex is thus raised out of the dimension of simple [[biology]] or anatomy: 'It is insoluble by any reduction to biological givens.'<ref>{{E}} p.282</ref>
 
 
 
Following Freud, Lacan argues that the castration complex is the pivot on which the whole Oedipus complex turns.<ref>{{S4}} p.216</ref>
 
 
 
However, whereas Freud argues that these two complexes are articulated differently in boys and girls, Lacan argues that the castration complex always denotes the final moment of the Oedipus complex in both sexes.  
 
  
Lacan divides the Oedipus complex into three 'times'.<ref>{{S5}}; seminar of 22 January 1958</ref>
+
[[Lacan]] [[divides]] the [[Oedipus complex]] into three "[[Oedipus complex|times]]".<ref>{{S5}}; [[Seminar]] of 22 January 1958</ref>
 +
# In the first [[time]], the [[child]] perceives that the [[mother]] [[desire]]s something beyond the [[child]] himself - namely, the [[imaginary]] [[phallus]] -- and then tries to be the [[phallus]] for the [[mother]] (see [[preoedipal phase]]).
 +
# In the second time, the [[imaginary]] [[father]] intervenes to deprive the [[mother]] of her [[object]] by promulgating the [[incest taboo]]; properly [[speaking]], this is not [[castration complex|castration]] but [[privation]].
 +
# [[castration complex|Castration]] is only realized in the [[third]] and final time, which represents the "[[dissolution]]" of the [[Oedipus complex]]. It is then that the [[real]] [[father]] intervenes by showing that he really possesses the [[phallus]], in such a way that the [[child]] is [[forced]] to abandon his attempts to be the [[phallus]].<ref>{{S4}} p. 208-9, 227</ref>
  
# In the first time, the child perceives that the [[mother]] desires something beyond the child himself - namely, the [[imaginary]] [[phallus]] - and then tries to be the phallus for the mother (see [[preoedipal phase]]).
+
<!-- ==Two Operations== -->
 +
<!-- From this account of the [[Oedipus complex]], it is clear that [[Lacan]] uses the term "[[castration]]" to refer to two different operations. -->
 +
<!-- ===Castration of the Mother===
 +
<!-- [[Lacan]] often uses the term "[[castration complex|castration]]" to [[speak]] of the [[castration complex|castration]] -- or, more precisely, the "[[privation]]" -- of the [[mother]]. In the [[first time]] of the [[Oedipus complex]], "the mother is considered, by both sexes, as possessing the phallus, as the [[phallic]] mother."<ref>{{E}} p.282</ref>  By promulgating the [[incest taboo]] in the [[second time]], the [[imaginary]] [[father]] is seen to deprive her of this [[phallus]]. However, [[Lacan]] himself often uses these [[terms]] interchangeably, speaking both of the [[privation]] of the [[mother]] and of her [[castration complex|castration]].
 +
<!-- ===Castration of [[the Subject]]===  -->
 +
<!-- This is [[castration complex|castration]] proper, in the [[sense]] of being a [[symbolic]] [[act]] which bears on an [[imaginary]] [[object]]. Whereas the [[castration complex|castration]]/[[privation]] of the [[mother]] which comes about in the second time of the [[Oedipus complex]] negates the verb "to have" -- the [[mother]] does not have the [[phallus]], the [[castration complex|castration]] of the [[subject]] in the [[third time]] of the [[Oedipus complex]] negates the verb "to be" -- the [[subject]] must [[renounce]] his attempts to be the [[phallus]] for the [[mother]]. -->
  
# In the second time, the [[imaginary]] [[father]] intervenes to deprive the mother of her object by promulgating the [[incest taboo]]; properly speaking, this is not castration but [[privation]].  
+
The [[subject]] must renounce his attempts to be the [[phallus]] for the [[mother]].  In renouncing his attempts to be the [[object]] of the [[mother]]'s [[desire]], the [[subject]] gives up a certain ''[[jouissance]]'' which is never regained despite all attempts to do so:
 +
<blockquote>"Castration means that ''jouissance'' must be refused so that it can be reached on the inverted ladder (''l'èchelle renversè'') of the [[Law]] of [[desire]]."<ref>{{E}} p. 324</ref></blockquote>
  
# Castration is only realised in the third and final time, which represents the 'dissolution' of the Oedipus complex.  
+
This applies equally to [[boy]]s and [[girl]]s:
 +
<blockquote>"[This] [[relationship]] to the phallus .  . . is established without [[regard]] to the [[anatomical]] [[difference]] of the sexes."<ref>{{E}} p. 282</ref></blockquote>
  
It is then that the [[real]] [[father]] intervenes by showing that he really posesses the [[phallus]], in such a way that the child is forced to abandon his attempts to be the phallus.<ref>{{S4}} p.208-9, 227</ref>
+
<!-- ====Lack==== -->
 +
On a more fundamental level, the term [[castration complex|castration]] may also refer not to an "operation" -- the result of an [[intervention]] by the [[imaginary]] or [[real]] [[father]] -- but to a [[state]] of [[lack]] which already [[exists]] in the [[mother]] prior to the [[subject]]'s [[birth]]. This [[lack]] is evident in her own [[desire]], which the [[subject]] perceives as a [[desire]] for the [[imaginary]] [[phallus]]. That is, the [[subject]] realises at a very early [[stage]] that the [[mother]] is not [[lack|complete]] and [[autonomy|self-sufficient]] in herself, nor fully [[satisfied]] with her [[child]] (the [[subject]] himself), but [[desire]]s something else. This is the [[subject]]'s first [[perception]] that the [[Other]] is not [[lack|complete]] but [[lack]]ing.
  
===Two Operations===
+
<!--
From this account of the Oedipus complex, it is clear that Lacan uses the term 'castration' to refer to two different operations:
+
==="Normalizing Effect"===  
 +
The [[castration complex]] presents the [[subject]] with a [[choice]]: to accept [[castration complex|castration]] or to deny it. [[Lacan]] argues that it is only by accepting (or "assuming") [[castration complex|castration]] that the [[subject]] can reach a degree of [[psyche|psychic]] [[perversion|normality]]. In other [[words]], the assumption of [[castration complex|castration]] has a "[[normalizing effect]]". This [[normalising effect]] is to be [[understood]] in terms of both [[psychopathology]] ([[clinic]]al [[structure]]s and [[symptom]]s) and [[sexual identity]].
 +
-->
 +
===Clinical Structures===
 +
It is the [[refusal]] of [[castration complex|castration]] that lies at the root of all [[neurosis|psychopathological]] [[structure]]s. However, since it is [[impossible]] to accept [[castration complex|castration]] entirely, a completely "normal" [[position]] is never achieved. The closest to such a position is the [[neurosis|neurotic]] [[structure]], but even here the [[subject]] still [[defends]] himself against the [[lack]] in the [[Other]] by repressing [[awareness]] of [[castration complex|castration]]. This prevents the [[neurotic]] from fully assuming his [[desire]], since "it is the assumption of castration that creates the lack upon which desire is instituted."<ref>{{Ec}} p. 852</ref>
  
====Castration of the Mother====
+
A more radical [[defense]] against [[castration complex|castration]] than [[repression]] is [[disavowal]], which is at the root of the [[perversion|perverse]] [[structure]]. The [[psychotic]] takes the most extreme path of all; he completely repudiates [[castration complex|castration]], as if it had never existed.<ref>{{S1}} p. 53</ref> This [[repudiation]] of [[castration complex|symbolic castration]] leads to the [[return]] of [[castration complex|castration]] in the [[real]], such as in the [[form]] of [[hallucinations]] of [[fragmented body|dismemberment]] (as in the case of the [[Wolf Man]]) or even [[self]]-mutilation of the [[real]] [[genital|genital organ]]s.
In the first time of the Oedipus complex, "the mother is considered, by both sexes, as possessing the phallus, as the phallic mother."<ref>{{E}} p.282</ref>
 
 
 
By promulgating the incest taboo in the second time, the imaginary father is seen to deprive her of this phallus.
 
 
 
Lacan argues that properly speaking, this is not castration but privation.
 
 
 
However, Lacan himself often uses these terms interchangeably, speaking both of the privation of the mother and of her castration.
 
 
 
====Castration of the Subject====
 
This is castration proper, in the sense of being a symbolic act which bears on an imaginary object.
 
 
 
Whereas the castration/privation of the mother which comes about in the second time of the Oedipus complex negates the verb 'to have' (the mother does not have the phallus), the castration of the subject in the third time of the Oedipus complex negates the verb 'to be' (the subject must renounce his attempts to be the phallus for the mother).
 
 
 
In renouncing his attempts to be the object of the mother's desire, the subject gives up a certain ''[[jouissance]]'' which is never regained despite all attempts to do so; 'Castration means that ''jouissance'' must be refused so that it can be reached on the inverted ladder (''l'èchelle renversè'') of the [[Law]] of [[desire]].'<ref>{{E}} 324</ref>
 
 
 
This applies equally to boys and girls: this 'relationship to the phallus  .  . . is established without regard to the anatomical difference of the sexes.'<ref>{{E}} p.282</ref>
 
 
 
On a more fundamental level, the term castration may also refer not to an 'operation' (the result of an intervention by the imaginary or real father) but to a state of lack which already exists in the mother prior to the subject's birth.
 
 
 
This lack is evident in her own desire, which the subject perceives as a desire for the imaginary phallus.
 
 
 
That is, the subject realises at a very early stage that the mother is not complete and self-sufficient in herself, nor fully satisfied with her child (the subject himself), but desires something else.
 
 
 
This is the subject's first perception that the Other is not complete but lacking.
 
 
 
===Normalizing Effect===
 
Both forms of castration (of the mother and of the subject) present the subject with a choice: to accept castration or to deny it.
 
 
 
Lacan argues that it is only by accepting (or 'assuming') castration that the subject can reach a degree of psychic normality.
 
 
 
In other words, the assumption of castration has a 'normalising effect'.
 
This normalising effect is to be understood in terms of both [[psychopathology]] (clinical structures and symptoms) and [[sexual identity]].
 
 
 
====Castration and Clinical Structures====
 
It is the refusal of castration that lies at the root of all psychopathological structures.
 
 
 
However, since it is impossible to accept castration entirely, a completely 'normal' position is never achieved.
 
 
 
The closest to such a position is the [[neurosis|neurotic]] [[structure]], but even here the subject still defends himself against the lack in the [[Other]] by repressing awareness of castration.
 
 
 
This prevents the neurotic from fully assuming his desire, since 'it is the assumption of castration that creates the lack upon which desire is instituted.'<ref>{{Ec}} p.852</ref>
 
 
 
A more radical defence against castration than [[repression]] is [[disavowal]], which is at the root of the [[perversion|perverse]] [[structure]].  
 
 
 
The [[psychotic]] takes the most extreme path of all; he completely repudiates castration, as if it had never existed.<ref>{{S1}} 53</ref>
 
 
 
This repudiation of symbolic castration leads to the return of castration in the real, such as in the form of [[hallucinations]] of dismemberment (as in the case of the [[Wolf Man]]) or even self-mutilation of the real genital organs.
 
 
 
====Castration and Sexual Identity====
 
It is only by assuming castration (in both senses) that the subject can take up a sexual position as a man or a woman (see [[sexual difference]].
 
 
 
The different modalities of refusing castration find expression in the various forms of [[perversion]].
 
  
 +
<!--
 +
====Perversion====
 +
A more radical [[defense]] against [[castration complex|castration]] than [[repression]] is [[disavowal]], which is at the root of the [[perversion|perverse]] [[structure]].
 +
-->
 +
<!--
 +
====Psychosis====
 +
The [[psychotic]] takes the most extreme path of all; he completely repudiates [[castration complex|castration]], as if it had never existed.<ref>{{S1}} p. 53</ref> This repudiation of [[castration complex|symbolic castration]] leads to the return of [[castration complex|castration]] in the [[real]], such as in the form of [[hallucinations]] of [[fragmented body|dismemberment]] (as in the case of the [[Wolf Man]]) or even self-mutilation of the [[real]] [[genital|genital organ]]s.
 +
-->
 +
<!--
 +
===Castration and Sexual Identity===
 +
It is only by assuming [[castration complex|castration]] (in both senses) that the [[subject]] can take up a [[sexual difference|sexual position]] as a [[man]] or a [[woman]]. The different modalities of refusing [[castration complex|castration]] find expression in the various forms of [[perversion]].
 +
-->
 
==See Also==
 
==See Also==
 +
{{See}}
 +
* [[Absence]]
 +
* [[Biology]]
 +
* [[Desire]]
 +
* [[Development]]
 +
||
 +
* [[Drive]]
 +
* [[Fantasy]]
 +
* [[Father]]
 +
* [[Frustration]]
 +
||
 +
* [[Lack]]
 +
* [[Mother]]
 +
* [[Neurosis]]
 
* [[Oedipus complex]]
 
* [[Oedipus complex]]
 +
||
 
* [[Penis]]
 
* [[Penis]]
 +
* [[Perversion]]
 
* [[Phallus]]
 
* [[Phallus]]
 
+
* [[Privation]]
 +
||
 +
* [[Psychosis]]
 +
* [[Sexual difference]]
 +
* [[Structure]]
 +
* [[Treatment]]
 +
{{Also}}
  
 
==References==
 
==References==
 +
<div style="font-size:11px" class="references-small">
 
<references/>
 
<references/>
 
+
</div>
 
+
[[Category:Psychoanalysis]]
 
[[Category:Jacques Lacan]]
 
[[Category:Jacques Lacan]]
[[Category:Terms]]
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[[Category:Sexuality]]
[[Category:Dictionary]]
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[[Category:Development]]
 
[[Category:Treatment]]
 
[[Category:Treatment]]
 
[[Category:Practice]]
 
[[Category:Practice]]
 +
[[Category:Dictionary]]
 
[[Category:Concepts]]
 
[[Category:Concepts]]
[[Category:Psychoanalysis]]
+
[[Category:Terms]]
 +
{{OK}}

Latest revision as of 03:29, 24 May 2019

French: [[complexe de castration]]


Sigmund Freud

Sexual Difference

Freud first described the castration complex in 1908, arguing that the child - on discovering the anatomical difference between the sexes -- the presence or absence of the penis - makes the assumption that this difference is due to the female's penis having been cut off.[1] In his view, the castration complex is the moment when one "infantile theory" -- that every human being has a penis -- is replaced by a new one -- that females have been castrated. The consequences of this new infantile theory are different in the boy and in the girl. The boy fears that his own penis will be cut off by the father (castration anxiety), while the girl sees herself as already castrated (by the mother) and attempts to deny this or to compensate for it by seeking a child as a substitute for the penis. These unconscious representations, in phantasy, cover over the lack at the heart of being in the Other and allow the subject to imagine (feel) as though they are special or fulfilled (not lacking). Fear of psychic castration is thus met with a phantasy which positions the subject as not lacking which props up the ego as being of central importance.

Phallic Phase

The castration complex affects both sexes because its appearance is closely linked with the phallic phase, a moment of psychosexual development when the child, whether boy or girl, knows only one genital organ - the male one. This phase is also known as the infantile genital organisation because it is the first moment when the partial drives are unified under the primacy of the genital organs. It thus anticipates the genital organisation proper which arises at puberty, when the subject is aware of both the male and the female sexual organs.[2]

Oedipus Complex

Freud argued that the castration complex is closely linked to the Oedipus complex, but that its role in the Oedipus complex is different for the boy and the girl. In the case of the boy, the castration complex is the point of exit from the Oedipus complex, its terminal crisis; because of his fear of castration -- often aroused by a threat -- the boy renounces his desire for the mother and thus enters the latency period. In the case of the girl, the castration complex is the point of entry into the Oedipus complex; it is her resentment of the mother, whom she blames for depriving her of the penis, that causes her to redirect her libidinal desires away from the mother and onto the father. Because of this difference, in the case of the girl the Oedipus complex has no definitive terminal crisis comparable to the boy's.[3]


Jacques Lacan

Symbolic Lack of an Imaginary Object

It is not until the mid-1950s that the castration complex comes to play a prominent role in Lacan's teaching, primarily in the seminar of 1956-7. It is in this seminar that Lacan identifies castration as one of three forms of "lack of object", the others being frustration and privation. Unlike frustration -- which is an imaginary lack of a real object -- and privation -- which is a real lack of a symbolic object, castration is defined by Lacan as a symbolic lack of an imaginary object; castration does not bear on the penis as a real organ, but on the imaginary phallus.[4] Lacan's account of the castration complex is thus raised out of the dimension of simple biology or anatomy:

"It is insoluble by any reduction to biological givens."[5]

Oedipus Complex

Following Freud, Lacan argues that the castration complex is the pivot on which the whole Oedipus complex turns.[6] However, whereas Freud argues that these two complexes are articulated differently in boys and girls, Lacan argues that the castration complex always denotes the final moment of the Oedipus complex in both sexes.

Lacan divides the Oedipus complex into three "times".[7]

  1. In the first time, the child perceives that the mother desires something beyond the child himself - namely, the imaginary phallus -- and then tries to be the phallus for the mother (see preoedipal phase).
  2. In the second time, the imaginary father intervenes to deprive the mother of her object by promulgating the incest taboo; properly speaking, this is not castration but privation.
  3. Castration is only realized in the third and final time, which represents the "dissolution" of the Oedipus complex. It is then that the real father intervenes by showing that he really possesses the phallus, in such a way that the child is forced to abandon his attempts to be the phallus.[8]


The subject must renounce his attempts to be the phallus for the mother. In renouncing his attempts to be the object of the mother's desire, the subject gives up a certain jouissance which is never regained despite all attempts to do so:

"Castration means that jouissance must be refused so that it can be reached on the inverted ladder (l'èchelle renversè) of the Law of desire."[9]

This applies equally to boys and girls:

"[This] relationship to the phallus . . . is established without regard to the anatomical difference of the sexes."[10]

On a more fundamental level, the term castration may also refer not to an "operation" -- the result of an intervention by the imaginary or real father -- but to a state of lack which already exists in the mother prior to the subject's birth. This lack is evident in her own desire, which the subject perceives as a desire for the imaginary phallus. That is, the subject realises at a very early stage that the mother is not complete and self-sufficient in herself, nor fully satisfied with her child (the subject himself), but desires something else. This is the subject's first perception that the Other is not complete but lacking.

Clinical Structures

It is the refusal of castration that lies at the root of all psychopathological structures. However, since it is impossible to accept castration entirely, a completely "normal" position is never achieved. The closest to such a position is the neurotic structure, but even here the subject still defends himself against the lack in the Other by repressing awareness of castration. This prevents the neurotic from fully assuming his desire, since "it is the assumption of castration that creates the lack upon which desire is instituted."[11]

A more radical defense against castration than repression is disavowal, which is at the root of the perverse structure. The psychotic takes the most extreme path of all; he completely repudiates castration, as if it had never existed.[12] This repudiation of symbolic castration leads to the return of castration in the real, such as in the form of hallucinations of dismemberment (as in the case of the Wolf Man) or even self-mutilation of the real genital organs.

See Also

References

  1. Freud, Sigmund. "On the Sexual Theories of Children". 1908. SE IX. p. 207
  2. Freud, Sigmund. "The Infantile Genital Organization." 1923. SE XIX. p. 141
  3. Freud, Sigmund. "The Dissolution of the Oedipus Complex," 1924. SE XIX p. 173
  4. Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p. 219
  5. Lacan, Jacques. Écrits: A Selection. Trans. Alan Sheridan. London: Tavistock Publications, 1977. p. 282
  6. Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p. 216
  7. Lacan, Jacques. Les formations de l'inconscient. ('The Formations of the Unconscious.') 1957-8. Unpublished.; Seminar of 22 January 1958
  8. Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p. 208-9, 227
  9. Lacan, Jacques. Écrits: A Selection. Trans. Alan Sheridan. London: Tavistock Publications, 1977. p. 324
  10. Lacan, Jacques. Écrits: A Selection. Trans. Alan Sheridan. London: Tavistock Publications, 1977. p. 282
  11. Lacan, Jacques. Écrits. Paris: Seuil, 1966. p. 852
  12. Lacan, Jacques. The Seminar. Book I. Freud's Papers on Technique, 1953-54. Trans. John Forrester. New York: Nortion; Cambridge: Cambridge University Press, 1988. p. 53