The distrust between the sexes karen horney essay

The distrust between the sexes karen horney essay

Distrust, between, sexes, essay research Paper

It is for this reason as well that Freud maintains the idea of a single, masculine, libido: the libido is not neutral in Freud's view since its original object is the mother and this desire for the mother is associated by Freud with masculinity and. Still Freud acknowledges that in the libido's most primordial stages, there can be no sexual distinction. It is not until children pass through the oedipal Complex that they can properly be said to have a genital organization since this is acquired through a relation to castration and is the last stage in sexual development (following oral, anal, and phallic stages). Hence both children at infancy are little men, their desire construed through the terms of a single masculine libido. Freud seems genuinely puzzled by how femininity comes about: given the girl's prehistory of love and attachment to the mother, why would she switch allegiances to the father? And since, prior to genital organization, she too goes through a phallic (masturbatory) stage, why would she switch the site of bodily pleasure from the clitoris to the vagina? These are among the mysteries he means to designate when referring to the riddle of femininity. That he understands it to be a riddle also intimates that he understands sexual identity not as a natural pre-given essence, rooted in anatomy, but rather as a form of individuation and differentiation realized through complex interaction between the bodily drives and familial others.

Karen, horney, essay research

In discarding the seduction hypothesis, Freud not only discovers the domain of fantasy and psychical reality, but he also paves the way for considering the energetics of the libido, the intrapsychic conflict that is intrinsic to human being, and the idea of responsibility for the. While controversy has swirled around Freud's rejection of the seduction hypothesis, without the scandalous supposition of infantile sexuality there would be no psychoanalytic theory of the unconscious. Although some paper revisionists have argued that Freud abandons his principles and betrays his patients, in fact Freud never abjures the reality of sexual abuse or denies that some children are molested. Rather, the transformation in his thinking concerns the aetiology of hysteria in a diagnostic sense; neuroses are no longer said to originate in (presumably rare) childhood sexual violence, and thus they can be seen to pervade rather than oppose whatever might be considered normal sexual. In discarding the idea of a primary or ontological innocence of the psyche which is then violently imposed upon from the outside, freud arrives at the fundamental premise of psychoanalytic thought. The exemplar of this phantasmatic activity of the unconscious is the oedipal Complex. In Freud's later writings on femininity, including Femininity (1933 female sexuality (1931 and On the Psychological Consequences of the Anatomical Distinction between the sexes (1925 Freud postulates that the little girl's Oedipal Complex runs a different course than the little boy's and holds a different. Crucially, freud maintains that femininity cannot be grasped from a biological or conventional perspective (Freud, 114). Another way of putting this is that sexual difference is centrally concerned with psychical reality rather than material reality, with the realm of fantasy rather than nature or culture. The oedipal story is the story of psychic development, the story of how we become subjects and in becoming subjects, how we become sexually differentiated. The boy and the girl start off, pre-oedipally, in the same emotional place, attached to the mother, and it is because of this shared starting point that Freud claims the little girl is a little man; they are not yet distinct or sexually differentiated.

Instead of an actual past experience, freud posits fantasy as the determining factor of neurotic symptoms. To understand the significance of this transition in his thinking, we must grasp what Freud means by psychical reality and its distinction from material reality. In contrast to the historical, intersubjective domain of material reality, psychical reality is the vital domain of fantasy and intra-psychic life, operating independently of objective considerations of veracity. In Freud's view, unconscious fantasies are not lies or deceptions, but reveal a truth, not about the objective world, but about the internal life of the subject, feasibility who one is and what one wants. It might be better to say that fantasies conceal this truth, since conscious articulations of desire and identity will often lead us astray, expressing but distorting, manifesting but denying, the subject's wishes. As Freud documents in Remembering, repeating, and Working-Through (1914 the conjectural move from memory to desire and from fact to fantasy is also a move from external scenes of seduction to internal psychical acts, from past events to present-day forces, and from passive submission. Instead of an external event impinging upon a child's undeveloped sexuality, the idea of infantile sexuality presupposes both an energetic drive force at work from earliest childhood and an internal or intrapsychic dissension, a subject at odds with its own desires. The thesis of infantile sexuality universalizes the event of trauma, locating its experience in the instinctual excitations that overwhelm the psychical apparatus which is prematurely affected.

the distrust between the sexes karen horney essay

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By definition, hysteria is ideogenic (caused by an idea as it designates the process by which a troubling but repressed idea is converted into a bodily symptom. Freud initially posits that hysterical symptoms arise as a result of violent childhood seduction (what today would be called molestation a real trauma that is then retroactively set in book motion by a second, comparatively more mild, event, after a period of latency. The seduction hypothesis is an attempt to explain the aetiology of hysteria (the origins of neurosis) by the traumatic force of a premature sexual experience occurring in early childhood, an external event that impinges upon the psychical apparatus but whose memory is repressed, cut off. The repressed memory becomes somatized (enacted on the body and in bodily symptoms) when a later event, usually occurring in puberty, catalyzes the earlier memory traces. The talking cure is developed as a way to bring repressed memories forward and abreact or release them, re-binding the idea to its severed and dispersed affect (unrepressing it) and thereby dissolving the bodily symptom. In the later Three essays on the Theory of Sexuality (1905 Freud contends, contrary to the earlier supposition that sexuality intervenes from the outside, that sexuality is a primordial and innate (if also inchoate) force of infantile life, arising from the bodily sensations that accompany. In the interim between these two works, Freud had abandoned the seduction hypothesis and replaced it with the thesis of infantile sexuality and the idea that symptoms are brought about via the conflicts and repressions of unconscious fantasy. In other words, it is no longer repressed memory that makes one ill and traumatic sexual violence no longer figures as the primary cause of symptoms.

Freud's break-through insight, in other words, is that sexual bonds initiate us into subjectivity and civilization. Freud distinguishes human drives from instincts insofar as drives (unlike instincts) have no pre-given aim or object supplied by nature and follow no pre-set biological path. For those who inhabit a human world, drives might come to be attached to any number of aims or objects, and felt through any number of bodily locales. Drives, according to Freud, become specified in these ways through the mediation of ideas or representations. Human embodiment is thus imbued with opaque meaning, and sexuality emerges from a kind of instinctual inadequacy that presents desire as a difficulty or problem, and propels its increasing complexification. The core of Freud's claim about the impact of sexuality on psychic processes can be discerned starting with Freud's early works on hysteria, although a crucial transformation in his thinking must be clarified. In, studies in Hysteria (1895 written in collaboration with Josef Breuer, Freud examines the phenomenon whereby a symptom might exist in the absence of an organic lesion. Hysteria is diagnosed when it is an idea or memory that makes one ill, without any physical disease being the cause.

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the distrust between the sexes karen horney essay

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the distrust between the sexes karen horney essay

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the distrust between the sexes karen horney essay
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