Difference between revisions of "Fetish/Fetishistic disavowal"

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Secondly, it undermines the claims (made by both [[Freud]] and [[Lacan]]) that [[fetishism]] is extremely rare among [[women]]; if the [[penis]] can be considered a [[fetish]], then [[fetishism]] is clearly far more prevalent among [[women]] than among [[men]].
 
Secondly, it undermines the claims (made by both [[Freud]] and [[Lacan]]) that [[fetishism]] is extremely rare among [[women]]; if the [[penis]] can be considered a [[fetish]], then [[fetishism]] is clearly far more prevalent among [[women]] than among [[men]].
  
 
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==References==
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[[Category:Psychoanalysis]]
 
[[Category:Psychoanalysis]]

Revision as of 01:07, 21 August 2006

French: fétichisme

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The term "fetish" first came into widespread use in the eighteenth century in the context of the study of "[[religion|primitive religions," in which it denoted an inanimate object of worship.

In the nineteenth century, Marx borrowed the term to describe the way that, in capitalist societies, social relations assume the illusory form of relations between things ("commodity fetishism]").

It was Krafft-Ebing who, in the last decade of the nineteenth century, first applied the term to sexual behavior.

He defined fetishism as a sexual perversion in which sexual excitement is absolute dependent on the presence of a specific object (the fetish).

The fetish is usually an inanimate object such as a shoe or piece of underwear.

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Freud argued that fetishism (seen as an almost exclusively male perversion) originates in the child's horror of female castration.

Confronted with the mother's lack of a penis, the fetishist disavows this lack and finds an object (the fetish) as a symbolic substitute for the mother's missing penis.[1]

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In Lacan's first approach to the subject of fetishism, in 1956, he argues that fetishism is a particularly important area of study and bemoans its neglect by his contemporaries.

He stresses that the equivalence between the fetish and the maternal phallus can only be understood by reference to linguistic transformations, and not by reference to "vague analogies in the visual field' such as comparisons between fur and pubic hair."[2]

He cites Freud's analysis of the phrase "Glanz auf der Nase" as support for his argument.[3]

In the following years, as Lacan develops his distinction between the penis and phallus, he emphasises that the fetish is a substitute for the latter, not the former.

Lacan also extends the mechanism of disavowal, making it the operation constitutive of perversion itself, and not just of the fetishistic perversion.

However, he retains Freud's view that fetishism is an exclusively male perversion,[4] or at least extremely rare among women.[5]

In the seminar of 1956-7, Lacan elaborates an important distinction between the fetish object and the phobic object; whereas the fetish is a symbolic substitute for the mother's missing phallus, the phobic object is an imaginary substitute for symbolic castration.

Like all perversions, fetishism is rooted in the preoedipal triangle of mother-child-phallus.[6]

However, it is unique in that it involves both identification with mother and with the imaginary phallus; indeed, in fetishism, the subject oscillates between these two identifications.[7]

Lacan's statement, in 1958, that the penis "takes on the value of a fetish" for heterosexual women raises a number of interesting questions.[8]

Firstly, it reverses Freud's views on fetishism; rather than the fetish being a symbolic substitute for the real penis, the real penis may itself become a fetish by substituting the woman's absent symbolic phallus.

Secondly, it undermines the claims (made by both Freud and Lacan) that fetishism is extremely rare among women; if the penis can be considered a fetish, then fetishism is clearly far more prevalent among women than among men.

References