Difference between revisions of "Mother"
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{{Top}}mère{{Bottom}} | {{Top}}mère{{Bottom}} | ||
| + | ==Sigmund Freud== | ||
In [[Freud]]'s account of the [[Oedipus complex]], the [[mother]] is the first [[love]] [[object]] of the [[child]]; it is only the intervention of the [[father]], via the threat of [[castration]], which forces the [[child]] to give up his [[desire]] for the [[mother]]. | In [[Freud]]'s account of the [[Oedipus complex]], the [[mother]] is the first [[love]] [[object]] of the [[child]]; it is only the intervention of the [[father]], via the threat of [[castration]], which forces the [[child]] to give up his [[desire]] for the [[mother]]. | ||
| − | In the work of [[Melanie Klein]], the emphasis shifted from the role of | + | ==Melanie Klein== |
| − | + | In the work of [[Melanie Klein]], the emphasis shifted from the role of the [[father]] to the [[genital|pre-genital]] [[mother]]-[[child]] [[dual relation|relation]]; the latter was described as a [[sadistic]] relation in whic the [[child]] makes (in [[fantasy]]) vicious attacks on the [[mother]]'s [[body]] and then [[fear]]s retaliation from her. | |
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| + | ==Jacques Lacan== | ||
| + | ==Early Work== | ||
In his pre-war writings, [[Lacan]] alludes several times to [[Melanie Klein]]'s work, and describes the cannibalistic [[fantasies]] of devouring, and being devoured by, the [[mother]]. | In his pre-war writings, [[Lacan]] alludes several times to [[Melanie Klein]]'s work, and describes the cannibalistic [[fantasies]] of devouring, and being devoured by, the [[mother]]. | ||
| − | [[Lacan]] argues that the first of the family | + | [[Lacan]] argues that the first of the [[family]] [[complex]]es is the [[weaning complex]], in which the interrruption of the symbiotic relation with the [[mother]] leaves a permanent trace in the [[child]]'s [[psyche]]. |
| − | + | He also describes the [[death drive]] as a nostalgic yearning to return to this relation of fusion with the [[mother]]'s [[breast]]. | |
| − | + | This view of the [[mother]] as an engulfing force which threatens to devour the [[child]] is a constant theme in [[Lacan]]'s work thereafter.<ref>{{S4}} p. 195; {{S17}} p. 118</ref> | |
| − | + | ==Symbolization== | |
| + | [[Lacan]] argues that the [[child]] must detach himself from the [[imaginary]] [[dual relation|relation]] with the [[mother]] in order to enter the [[symbolic|social world]]; failure to do so can result in any one of various peculiarities ranging from [[phobia]] to [[perversion]]. | ||
| − | + | ==Paternal Function== | |
| − | + | Since the agent who helps the [[child]] to overcome the primary attachment to the [[mother]] is the [[father]], these peculiarities may also be said to result from a failure of the [[Name-of-the-Father|paternal function]]. | |
| − | Since the agent who helps the [[child]] to overcome the primary attachment to the [[mother]] is the [[father]], these peculiarities may also be said to result from a failure of the paternal function. | ||
| + | ==Symbolic Father== | ||
Hence much of [[Lacan]]'s work is aimed at shifting the emphasis in [[psychoanalytic theory]] from the [[mother]]-[[child]] relation (the [[preoedipal, the prototype of the [[imaginary]]) back onto the role of the [[father]] (the [[Oedipus complex, the prototype of the [[symbolic]]). | Hence much of [[Lacan]]'s work is aimed at shifting the emphasis in [[psychoanalytic theory]] from the [[mother]]-[[child]] relation (the [[preoedipal, the prototype of the [[imaginary]]) back onto the role of the [[father]] (the [[Oedipus complex, the prototype of the [[symbolic]]). | ||
| − | == | + | ==Desire of the Mother=== |
According to [[Freud]], a [[woman]]'s [[desire]] to have a [[child]] is rooted in her [[envy]] of the [[man]]'s [[penis]]. | According to [[Freud]], a [[woman]]'s [[desire]] to have a [[child]] is rooted in her [[envy]] of the [[man]]'s [[penis]]. | ||
When the [[girl]] first realizes that she does not possess a penis, she feels deprived of something valuable, and seeks to compensate for this by obtaining a child as a symbolic substitute for the penis she has been denied.<ref>Freud. 1924d</ref> | When the [[girl]] first realizes that she does not possess a penis, she feels deprived of something valuable, and seeks to compensate for this by obtaining a child as a symbolic substitute for the penis she has been denied.<ref>Freud. 1924d</ref> | ||
| − | [[Lacan]] follows [[Freud]], | + | [[Lacan]] follows [[Freud]], arguing that the [[child]] always represents for the [[mother]] a substitute for the [[symbolic]] [[phallus]] which she [[lacks]] (see [[privation]]). |
| − | However, [[Lacan]] emphasizes that | + | However, [[Lacan]] emphasizes that the substitute never really satisfies the [[mother]]; her [[desire]] for the [[phallus]] persists even after she has had a [[child]]. |
| − | The [[child]] soon realizes that he does not completely [[satisfy]] the [[mother]]'s [[desire]], that her [[desire]] aims at something beyond him, | + | The [[child]] soon realizes that he does not completely [[satisfy]] the [[mother]]'s [[desire]], that her [[desire]] aims at something beyond him, and thus attempts to decipher this enigmatic [[desire]]; he must work out an answer to the question ''[[Che vuoi?]]'' ("What do you want from me?"). |
| + | ==Imaginary Phallus== | ||
The answer the [[child]]] comes up with is that what the [[mother]] [[desire]]s is the [[imaginary]] [[phallus]]. | The answer the [[child]]] comes up with is that what the [[mother]] [[desire]]s is the [[imaginary]] [[phallus]]. | ||
| − | The [[child]] then seeks to [[satisfy]] the [[mother]]'s [[desire]] by identifying with the [[imaginary]] [[phallus]] (or by identifying with the phallic mother, the mother imagined as possessing the phallus). | + | The [[child]] then seeks to [[satisfy]] the [[mother]]'s [[desire]] by [[identification|identifying]] with the [[imaginary]] [[phallus]] (or by [[identifying]] with the [[phallic]] [[mother]], the [[mother]] imagined as possessing the [[phallus]]). |
| − | In this game of "to be or not to be the phallus," the child is completely at the mercy of the capricious [[desire]] of the [[mother]], [[helplessness|helpless]] in the face of her omnipotence.<ref>{{S4}} p.69, 187</ref> | + | In this game of "to be or not to be the phallus," the [[child]] is completely at the mercy of the capricious [[desire]] of the [[mother]], [[helplessness|helpless]] in the face of her omnipotence.<ref>{{S4}} p.69, 187</ref> |
| − | However, this sense | + | However, this sense of powerlessness may not give rise to much [[anxiety]] at first; for a time, the [[child]] experiences his attempts at being the [[phallus]] as a relatively satisfying game of seduction. |
It is only when the [[child]]'s sexual drives begin to stire (e.g. in infantile masturbation), and na element of the [[real]] is thus introduced into the[[imaginary]] game, that the omnipotence of the [[mother]] begins to provoke greater [[anxiety]] in the [[child]]. | It is only when the [[child]]'s sexual drives begin to stire (e.g. in infantile masturbation), and na element of the [[real]] is thus introduced into the[[imaginary]] game, that the omnipotence of the [[mother]] begins to provoke greater [[anxiety]] in the [[child]]. | ||
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==The Mother: Real, Symbolic and Imaginary== | ==The Mother: Real, Symbolic and Imaginary== | ||
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[[Lacan]] argues that it is important to distinguish between the [[real]] [[mother]], the [[symbolic]] [[mother]], and the [[imaginary]] [[mother]]. | [[Lacan]] argues that it is important to distinguish between the [[real]] [[mother]], the [[symbolic]] [[mother]], and the [[imaginary]] [[mother]]. | ||
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The [[mother]] manifests herself in the [[real]] as the primary caretaker of the [[infant]]. | The [[mother]] manifests herself in the [[real]] as the primary caretaker of the [[infant]]. | ||
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The [[mother]] is first of all [[symbolic]]; she only becomes [[real]] by [[frustration|frustrating]] the [[subject]]'s [[demand]] (see [[frustration]]). | The [[mother]] is first of all [[symbolic]]; she only becomes [[real]] by [[frustration|frustrating]] the [[subject]]'s [[demand]] (see [[frustration]]). | ||
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When the [[mother]] ministers to the [[infant]], bringing him the [[object]]s that will [[satisfy]] his [[needs]], these [[object]]s soon take on a [[symbolic]] function that completely eclipses their real funciton; the [[object]]s are seen as gifts, symbolic tokens of the [[mother]]'s [[love]]. | When the [[mother]] ministers to the [[infant]], bringing him the [[object]]s that will [[satisfy]] his [[needs]], these [[object]]s soon take on a [[symbolic]] function that completely eclipses their real funciton; the [[object]]s are seen as gifts, symbolic tokens of the [[mother]]'s [[love]]. | ||
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it is she who introduces the [[child]] into [[language]] by interpreting the [[child]]'s screams and thereby retroactively determining their meaning (see [[punctuation]]). | it is she who introduces the [[child]] into [[language]] by interpreting the [[child]]'s screams and thereby retroactively determining their meaning (see [[punctuation]]). | ||
| − | + | ==Imaginary== | |
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| − | |||
The [[mother]] is manifested in the [[imaginary order]] in a number of images. | The [[mother]] is manifested in the [[imaginary order]] in a number of images. | ||
| − | One important image that has aleady been mentioned is that of the devouring mother which is at the root of anxiety. | + | One important [[image]] that has aleady been mentioned is that of the devouring [[mother]] which is at the root of [[anxiety]]. |
| − | + | Another important maternal [[image]] is that of the [[mother|phallic mother]], the [[mother]] imagined as possessing the [[imaginary]] [[phallus]]. | |
| − | Another important maternal image is that of the phallic mother, the mother imagined as possessing the imaginary phallus. | ||
==See Also== | ==See Also== | ||
* [[Father]] | * [[Father]] | ||
| − | + | * [[Other]] | |
| + | * [[Phallus]] | ||
==References== | ==References== | ||
<references/> | <references/> | ||
Revision as of 20:14, 24 August 2006
| French: mère |
Sigmund Freud
In Freud's account of the Oedipus complex, the mother is the first love object of the child; it is only the intervention of the father, via the threat of castration, which forces the child to give up his desire for the mother.
Melanie Klein
In the work of Melanie Klein, the emphasis shifted from the role of the father to the pre-genital mother-child relation; the latter was described as a sadistic relation in whic the child makes (in fantasy) vicious attacks on the mother's body and then fears retaliation from her.
Jacques Lacan
Early Work
In his pre-war writings, Lacan alludes several times to Melanie Klein's work, and describes the cannibalistic fantasies of devouring, and being devoured by, the mother.
Lacan argues that the first of the family complexes is the weaning complex, in which the interrruption of the symbiotic relation with the mother leaves a permanent trace in the child's psyche.
He also describes the death drive as a nostalgic yearning to return to this relation of fusion with the mother's breast.
This view of the mother as an engulfing force which threatens to devour the child is a constant theme in Lacan's work thereafter.[1]
Symbolization
Lacan argues that the child must detach himself from the imaginary relation with the mother in order to enter the social world; failure to do so can result in any one of various peculiarities ranging from phobia to perversion.
Paternal Function
Since the agent who helps the child to overcome the primary attachment to the mother is the father, these peculiarities may also be said to result from a failure of the paternal function.
Symbolic Father
Hence much of Lacan's work is aimed at shifting the emphasis in psychoanalytic theory from the mother-child relation (the [[preoedipal, the prototype of the imaginary) back onto the role of the father (the [[Oedipus complex, the prototype of the symbolic).
Desire of the Mother=
According to Freud, a woman's desire to have a child is rooted in her envy of the man's penis.
When the girl first realizes that she does not possess a penis, she feels deprived of something valuable, and seeks to compensate for this by obtaining a child as a symbolic substitute for the penis she has been denied.[2]
Lacan follows Freud, arguing that the child always represents for the mother a substitute for the symbolic phallus which she lacks (see privation).
However, Lacan emphasizes that the substitute never really satisfies the mother; her desire for the phallus persists even after she has had a child.
The child soon realizes that he does not completely satisfy the mother's desire, that her desire aims at something beyond him, and thus attempts to decipher this enigmatic desire; he must work out an answer to the question Che vuoi? ("What do you want from me?").
Imaginary Phallus
The answer the child] comes up with is that what the mother desires is the imaginary phallus.
The child then seeks to satisfy the mother's desire by identifying with the imaginary phallus (or by identifying with the phallic mother, the mother imagined as possessing the phallus).
In this game of "to be or not to be the phallus," the child is completely at the mercy of the capricious desire of the mother, helpless in the face of her omnipotence.[3]
However, this sense of powerlessness may not give rise to much anxiety at first; for a time, the child experiences his attempts at being the phallus as a relatively satisfying game of seduction.
It is only when the child's sexual drives begin to stire (e.g. in infantile masturbation), and na element of the real is thus introduced into theimaginary game, that the omnipotence of the mother begins to provoke greater anxiety in the child.
This anxiety is manifested in iamges of being devoured by the mother, and is only resolved by the intervention of the real father who castrates the child in the third time of the Oedipus complex.
The Mother: Real, Symbolic and Imaginary
Lacan argues that it is important to distinguish between the real mother, the symbolic mother, and the imaginary mother.
The mother manifests herself in the real as the primary caretaker of the infant.
The infant is incapable of satisfying its own needs and so depends absolutely on an Other to care for him (see helplessness).
The mother is first of all symbolic; she only becomes real by frustrating the subject's demand (see frustration).
When the mother ministers to the infant, bringing him the objects that will satisfy his needs, these objects soon take on a symbolic function that completely eclipses their real funciton; the objects are seen as gifts, symbolic tokens of the mother's love.
Finally, it is the mother's presence which testifies to this love, even if she does not bring any real object with her.
COnsequently, the mother's absence is experienced as a traumatic rejection, as a loss of her love.
Freud showed how the child attempts to cope with this loss by symbolizing the [[[mother]]'s presence and absence in games and language.
Lacan regards this primary symbolization as the child's first steps into the [[symbolic order."[4]
The mother which itnerests psychoanalytic theory is thus above all the symbolic mother, the mother in her role as the primordial Other.
it is she who introduces the child into language by interpreting the child's screams and thereby retroactively determining their meaning (see punctuation).
Imaginary
The mother is manifested in the imaginary order in a number of images.
One important image that has aleady been mentioned is that of the devouring mother which is at the root of anxiety.
Another important maternal image is that of the phallic mother, the mother imagined as possessing the imaginary phallus.
See Also
References
- ↑ Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p. 195; Lacan, Jacques. Le Séminaire. Livre XVII. L'envers de la psychanalyse, 19669-70. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p. 118
- ↑ Freud. 1924d
- ↑ Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p.69, 187
- ↑ Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p.67-
