Difference between revisions of "Oedipus complex"
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| + | The [[mother]] provides the necessary care, feeding and satisfaction of [[need]]s, while there is within her the [[desire]] for something other than [[satisfaction|satisfying]] the [[infant]]'s [[desire]]. The [[mother]] [[lack]]s the [[phallus]] and [[desire]]s in the [[infant]] something other than himself - the [[phallus]] she [[lack]]s (the basis of the relationship with her [[father]], and of her own [[Oedipus complex]]). The [[mother]] [[desire]]s something apart from attending to the [[child]]'s [[need]]s and cares, for behind her there is the [[Symbolic]] [[Order]] on which she depends, and also the [[phallus]], which plays the prominent role in the [[Symbolic]] [[Order]]. The [[infant]] is then caught in an imaginary relationship with the mother, familiar from the mirror stage, only this time centered on the [[presence]] and [[absence]] of the [[phallus]]. | ||
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| + | The [[infant]] takes up a particular attitude with respect to the mother and the phallus. In the first time of the [[Oedipus complex]], the [[child]] tries to [[identification|identify]] with the [[mother]]'s [[object]] of [[desire]], the [[phallus]]. (his desire is the desire of the Other) | ||
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| + | To please her, to keep her love (or so he thinks) he must at one level be the phallus. He informs the mother that he can make up to her what she lacks, and he will be, as it were, the 'metonymy' of the phallus, replacing the desired phallus by himself. | ||
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| + | In the first time of the [[Oedipus complex]], then, the [[child]] realizes that both he and the [[mother]] are marked by a [[lack]]. | ||
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| + | The [[mother]] is marked by [[lack]], since she is seen to be [[lack|incomplete]]; otherwise, she would not [[desire]]. | ||
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| + | The [[lack]]ing element is the [[imaginary]] [[phallus]]. | ||
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| + | The [[mother]] [[desire]]s the [[phallus]] she [[lack]]s, and (in conformity with [[Hegel]]'s theory of [[desire]]) the [[subject]] seeks to become the [[object]] of her [[desire]]; he seeks to be the [[phallus]] for the [[mother]] and fill out her [[lack]]. | ||
The [[child]] seeks to [[identification|identify]] with what he or she supposes to be the [[object]] of her [[desire]]. | The [[child]] seeks to [[identification|identify]] with what he or she supposes to be the [[object]] of her [[desire]]. | ||
| + | The child to take himself to be the object that the mother supposedly lacks. | ||
| + | the child identifies himself with the one and only object of the other's desire. | ||
| − | the | + | This object that is capable of filling in the lack in the other is the phallus. |
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What the child wants is to become the desire of desire, to be able to satisfy the mother's desire, that is, "to be or not to be" the object of the mother's desire.... To please the mother ...it is necessary and sufficient to be the phallus. 7 [ Lacan 1957-1958, seminar of January 22, 1958 ] | What the child wants is to become the desire of desire, to be able to satisfy the mother's desire, that is, "to be or not to be" the object of the mother's desire.... To please the mother ...it is necessary and sufficient to be the phallus. 7 [ Lacan 1957-1958, seminar of January 22, 1958 ] | ||
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<!-- At this point, the [[mother]] is omnipotent and her [[desire]] is the [[law]]. Although this omnipotence may be seen as threatening from the very beginning, the sense of threat is intensified when the [[child]]'s own sexual [[drive]]s begin to manifest themselves (for example in infantile masturbation). This emergence of the [[real]] of the [[drive]] introduces a discordant note of [[anxiety]] into the previously seductive [[imaginary]] [[triangle]].<ref>{{S4}} p. 225-6</ref> The [[child]] is now confronted with the realization that he cannot simply fool the [[mother]]'s [[desire]] with the [[imaginary]] [[semblance]] of a [[phallus]] - he must present something in the [[real]]. Yet the [[child]]'s real organ (whether boy or girl) is hopelessly inadequate. This sense of inadequacy and impotence in the face of an omnipotent [[mother|maternal]] [[desire]] that cannot be placated gives rise to [[anxiety]]. Only the intervention of the [[father]] in the subsequent times of the [[Oedipus complex]] can provide a real solution to this [[anxiety]]. --> | <!-- At this point, the [[mother]] is omnipotent and her [[desire]] is the [[law]]. Although this omnipotence may be seen as threatening from the very beginning, the sense of threat is intensified when the [[child]]'s own sexual [[drive]]s begin to manifest themselves (for example in infantile masturbation). This emergence of the [[real]] of the [[drive]] introduces a discordant note of [[anxiety]] into the previously seductive [[imaginary]] [[triangle]].<ref>{{S4}} p. 225-6</ref> The [[child]] is now confronted with the realization that he cannot simply fool the [[mother]]'s [[desire]] with the [[imaginary]] [[semblance]] of a [[phallus]] - he must present something in the [[real]]. Yet the [[child]]'s real organ (whether boy or girl) is hopelessly inadequate. This sense of inadequacy and impotence in the face of an omnipotent [[mother|maternal]] [[desire]] that cannot be placated gives rise to [[anxiety]]. Only the intervention of the [[father]] in the subsequent times of the [[Oedipus complex]] can provide a real solution to this [[anxiety]]. --> | ||
Revision as of 21:02, 7 November 2006
| French: complexe d'Oedipe |
Contents
Sigmund Freud
The "Oedipus complex" is considered by Freud as one of the "cornerstones" of psychoanalysis.[1] Freud's conception of the Oedipus complex is probably one of the most popularized and at the same time one of the most misunderstood ideas of psychoanalysis.
The Oedipus complex is named after Oedipus, a prominent figure in Greek mythology who unwittingly killed his father and married his mother.
The "Oedipus complex" is a concept used by Sigmund Freud to refer to the unconscious sexual desire of the child - especially a male child - for the parent of the opposite sex, usually accompanied by hostility and rivalry with the parent of the same sex.
History
The "Oedipus complex" is first introduced by Freud in 1901; it comes to acquire central importance in psychoanalytic theory thereafter.
Phallic Phase
The Oedipus complex emerges in the third year of life and then declines in the fifth year. The Oedipus complex coincides with the phallic stage of psychosexual development. The Oedipus conflict, or Oedipus complex, was described as a state of psychosexual development and awareness first occurring around the age of 5 and a half years (a period known as the phallic stage in Freudian theory).
Jacques Lacan
Symbolic Structure
The Oedipus complex is, for Lacan, the paradigmatic triangular structure, which contrasts with all dual relations (though see the final paragraph below). The key function in the Oedipus complex is thus that of the father, the third term which transforms the dual relation between mother and child into a triadic structure. The Oedipus complex is thus nothing less than the passage from the imaginary order to the symbolic order, "the conquest of the symbolic relation as such."[2] The fact that the passage to the symbolic passes via a complex sexual dialectic means that the subject cannot have access to the symbolic order without confronting the problem of sexual difference.
Times
In The Seminar, Book V, Lacan analyzes this passage from the imaginary to the symbolic by identifying three "times" of the Oedipus complex, the sequence being one of logical rather than chronological priority.[3]
First Time
Second Time
The second 'time' of the Oedipus complex is characterized by the intervention of the imaginary father. The father imposes the law on the mother's desire by denying her access to the phallic object and forbidding the subject access to the mother. Lacan often refers to this intervention as the "castration" of the mother, even though he states that, properly speaking, the operation is not one of castration but of privation.
Third Time
The third 'time' of the Oedipus complex is marked by the intervention of the real father. By showing that he has the phallus, and neither exchanges it nor gives it,[4], the real father castrates the child, in the sense of making it impossible for the child to persist in trying to be the phallus for the mother; it is no use competing with the real father, because he always wins.[5] The subject is freed from the impossible and anxiety-provoking task of having to be the phallus by realizing that the father has it. This allows the subject to identify with the father. Lacan follows Freud in arguing that the superego is formed out of this Oedipal identification with the father.[6]
Structure
Since the symbolic is the realm of the law, and since the Oedipus complex is the conquest of the symbolic order, it has a normative and normalizing function. "The Oedipus complex is essential for the human being to be able to accede to a humanized structure of the real."[7] This normative function is to be understood in reference to both clinical structures and the question of sexuality.
The Oedipus complex and clinical structures
In accordance with Freud's view of the Oedipus complex as the root of all psychopathology, Lacan relates all the clinical structures to difficulties in this complex. Since it is impossible to resolve the complex completely, a completely non-pathological position does not exist. The closest thing is a neurotic structure; the neurotic has come through all three times of the Oedipus complex, and there is no such thing as a [[neurosis without Oedipus. On the other hand, psychosis, perversion and phobia result when "something is essentially incomplete in the Oedipus complex."[8] In psychosis, there is a fundamental blockage even before the first time of the Oedipus complex. In perversion, the complex is carried through to the third time, but instead of identifying with the father, the subject identifies with the mother and/or the imaginary phallus, thus harking back to the imaginary preoedipal triangle. A phobia arises when the subject cannot make the transition from the second time of the Oedipus complex to the third time because the real father does not intervene; the phobia then functions as a substitute for the intervention of the real father, thus permitting the subject to make the passage to the third time of the Oedipus complex (though often in an atypical way).
See Also
- ↑ Freud, Sigmund. (1923a) "Two Encyclopaedia Articles", SE, Vol. 18, p. 247.
- ↑ Lacan, Jacques. The Seminar. Book III. The Psychoses, 1955-56. Trans. Russell Grigg. London: Routledge, 1993. p.199
- ↑ Lacan, Jacques. 1957-8: seminar of 22 January 1958
- ↑ Lacan, Jacques. The Seminar. Book III. The Psychoses, 1955-56. Trans. Russell Grigg. London: Routledge, 1993. p. 319
- ↑ Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. pp. 208-9, 227
- ↑ Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p. 415
- ↑ Lacan, Jacques. The Seminar. Book III. The Psychoses, 1955-56. Trans. Russell Grigg. London: Routledge, 1993. p.198
- ↑ Lacan, Jacques. The Seminar. Book II. The Ego in Freud's Theory and in the Technique of Psychoanalysis, 1954-55. Trans. Sylvana Tomaselli. New York: Nortion; Cambridge: Cambridge Unviersity Press, 1988. p.201
