“Castration Anxiety” Revisited: Especially “Female Castration Anxiety”

ABSTRACT

I find the term castration anxiety a still relevant and important key body fearful fantasy in males, especially expressing fear of the father; as is female castration anxiety an equivalent key fear of the ablation of the sexual and reproductive organs of females, especially by the avenging mother. Freud’s and his followers’ version of the female anxiety, however, has repetitively been shown to be askew since the 1930s, yet it keeps appearing again, as if still worthy of serious argument. To demonstrate its utter blindness to an emotional or imaginative appreciation of female body reproductive functioning, a detailed critique is offered of the once classic paper, “The Body as Phallus” by Bertram Lewin (1933). I recommend that a straightforward sense of female castration is helpful in exploring female body anxieties as a more defined bodily referent than can be encompassed by separation anxieties that are currently more popular.     

Has Castration Anxiety Anything to Do with Psychoanalysis?

ABSTRACT

Following the idea of Green about whether sexuality is related to psychoanalysis, I begin this article with a question that refers to the title of the work: “Has castration anxiety anything to do with psychoanalysis?” Concerned about the lack of bibliographic reference to the concept of castration anxiety, I make a tour of the notion, taking as its point of departure and arrival the intellectual itinerary of Freud. I continue with a brief review of later authors. Interested in rethinking this issue, I wonder whether castration anxiety is expressed in the same manner in the clinical practice of today. The question does not tolerate a hasty response, so I present two clinical vignettes to call attention to castration anxiety as a central factor in the development and understanding of the clinical practice. The last section refers to the discussion and concluding reflections.     

How Bion’s Work on Thinking Might Throw Light on the Development of Sexuality

ABSTRACT

In preparing this article, I found I needed to take a step back from the specific topic of castration anxiety to a more general consideration of our contemporary understanding of sexuality. Being from a psychoanalytic tradition (Kleinian/Bionian) that has not foregrounded the place of sexuality, but has produced a deepening understanding of the epistemological instinct, I have explored whether one might draw on the work on thinking to contribute to a more general theory of development, and then track this through to its implications for sexuality.     

Understanding Freud's conflicted view of the object‐relatedness of sexuality and its implications for contemporary psychoanalysis: A re‐examination of Three Essays on the Theory of Sexuality

Through a re‐examination of Three Essays on the Theory of Sexuality (1905), this paper reveals a fundamental tension in Freud's thinking on the nature of the individual and of his sexuality. In this text Freud portrays the individual and sexuality as inherently object‐related and at the same time as inherently independent of such relatedness. The way in which Freud presents these contradictory ideas suggests that he was not merely undecided on object‐relatedness and sexuality but rather that the contradiction was integral to this thinking. The paper offers an explanation of the meaning of this contradiction, of why it has been neglected in the analytic literature, and of some implications for contemporary psychoanalysis and its approach to sexuality.     

Death as the Ultimate Castration

ABSTRACT

Psychoanalysts, beginning with Sigmund Freud, have been scanting, denying, minimizing, and obfuscating the significance of fear of death in their patients and in themselves. Starting with Freud, they have tended to interpret fear of death as a displacement from other sources of anxiety, especially from castration anxiety. Conversely, some psychoanalysts and psychotherapists have denied the presence or significance of castration anxiety in their patients and in themselves. In this communication, the prevalence and significance of each of these forms of terror are examined, individually and as to their connection with one another. Considerable clinical, child observational, and literary evidence is presented that illustrates the significance and meaning of these two sources of terror within the human psyche, as well as the relationship which they have with one another.     

Anxious? Castration Is the Solution!

ABSTRACT

Castration is a contested concept in psychoanalysis. In this article, Gherovici discusses several clinical examples in order to track the function of castration and its relation to anxiety in the unfolding of a psychoanalytic treatment. Contesting current assumptions that castration is a hindrance, the author suggests that castration functions as a welcome separation imposed by the Oedipal law that helps negotiate sexual difference, advances the embodiment of sexuality, which ultimately allows subjectivity and desire to emerge.     

“sexuality and death” in freud's discovery of sexual aetiology

Abstract

The present study focuses on Freud's discovery of sexual aetiology in the period from his studies in Paris and Berlin (1885–86) to self-analysis (1897). The study gives a reassessment of both the link and the break between Freud's early works and the contemporary medical views and splits concerning sexual aetiology, which is relevant for the understanding of Freud's later developments. Freud's initial aversion toward sexual aetiology is investigated, and a significant connection between sexuality and death is found in the medical practice of female circumcision and castration in the treatment of hysteria. Finally, the relevance of the tabooed surgical operations is discussed in relation to a series of important moments for the birth of psychoanalysis (the collaboration with Fliess and the operation on Emma Eckstein, the Irma dream, the seduction theory and its abandonment, and the emergence in Freud of the memory of the death of little Julius as the “germ of guilt”).     

Human Chances for Happiness: A Review of Freud’s Civilization and Its Discontents

Sigmund Freud referred to his Civilization and Its Discontents (Freud 1930/1961) as an “inquiry concerning happiness.” In this article we discuss what he has to say about happiness. We focus on the reasons he gives for why lasting happiness is impossible to realize; his view that human beings tend to give precedence to the reduction of suffering over the desire for happiness; his suggestion that the best path to follow for what degrees of happiness are realizable depends on the individual; his view that pleasurable experiences are the basis for happiness and that no pleasures are comparable to that which occurs when one’s love is reciprocated by the other; the importance he places on the conflict between genital love and aim-inhibited forms of libidinal connection; his view that civilization plays a doubtful role as far as the realization of personal happiness is concerned; and his view of the role that human aggression and the sense of guilt play in promoting the unhappiness of civilized people. We conclude by offering seven comments on Freud’s views on the chance for human happiness.     

The relevance of castration and circumcision to the origins of psychoanalysis: 1. The medical context1

In this paper the author outlines and discusses the origins and the decline of castration and circumcision as a cure for the nervous and psychic disturbances in women and little girls between 1875 and 1905. The author argues that the opposition to this medical practice affected the conception of hysteria, promoting a distinction between sexuality and the genital organs, and the emergence of an enlarged notion of sexuality, during the period from Freud’s medical education to the publication of the Three Essays on the Theory of Sexuality. The hypothesis is put forward that Freud came directly in contact with the genital theory of the neurosis at the time of his training on the nervous disturbances in children with the paediatrician, Adolf Baginsky, in Berlin, in March 1886. It is hypothesized that this experience provoked in Freud an abhorrence of circumcision ‘as a cure or punishment for masturbation’, prompting an inner confrontation which resulted in a radical reorganization of the way of thinking about sexuality. It is also suggested that this contributed to Freud developing a capacity to stay with contradictions, something which would become a central quality of the psychoanalytic attitude.     

The Vanishing Mother: Reply to Commentaries

In this response to discussions by Aron and Boyarin I draw attention to the instability of the figure of the mother within Freud's presentation of his life, as well as within psychoanalysis. I link this instability to the figure of a “spectral” mother and perhaps subversive aspects of femininity. Whereas Aron links castration anxiety with prevailing anti-Semitic ideas, I look to the Jewish ritual of the Brit Milah and the laws of Niddah, which further reveal attempts to control and contain femininity. Boyarin raises a concern between historicizing and psychoanalyzing Freud that I consider a misreading. I believe my hybrid method of moving between historical, cultural, religious, and psychoanalytic planes, as lived by Freud within his family, is not so different from Boyarin's own approach.     

Desiring Castration: A Reformulation of Castration Theory Illustrated with a Transgender Case

ABSTRACT

This article reviews Freud’s theory of castration, as well as critiques of the theory. I then offer my own elaboration of castration theory, proposing that castration fantasies are universal and refer to a sense of incompleteness—about the body as well as psychic attributes—in both males and females. Such fantasies, I argue, deal with the gap between what one is and what one would like to be and are frequently expressed in envy toward perceived privileges belonging to persons of the opposite sex, same sex, and different generation. Furthermore, these fantasies are intimately tied to object relations. A case of a transgender male who desired castration is presented to illustrate this expanded theory and its usefulness.     

The brunhilde fantasy freud's countertransference in the analysis of elma

Abstract

The authors start from the hypothesis that there existed a “blind-spot” in Freud's countertransference in his analysis of Elma, an ex-patient of Sandor Ferenczi. In their search for support for this idea, they review the correspondence between Freud and Ferenczi contemporary to Elma's treatment in addition to works by Freud on theory and technique. They believe to have found therein several facts which support the above idea: for instance, the diagnosis of “dementia praecox” that Freud formulated in his first interview with the patient; and some of the vicissitudes of the treatment, in particular, the circumstances which determined its termination. The Brunhilde fantasy, which Freud attributes to Elma in a letter to Ferenczi, enables them to penetrate further the possible relationship between this “blind-spot” and details of Freud's life and childhood as revealed in his self-analysis.     

THE INTERPLAY OF DEDUCTIVE AND INDUCTIVE REASONING IN PSYCHOANALYTIC THEORIZING

Deductive and inductive reasoning both played an essential part in Freud's construction of psychoanalysis. In this paper, the author explores the happy marriage of empiricism and rationalism in Freud's use of deductive reasoning in the construction of psychoanalytic theory. To do this, the author considers three major amendments Freud made to his theory: (i) infant and childhood sexuality, (ii) the structural theory, and (iii) the theory of signal anxiety. Ultimately, the author argues for, and presents Freud as a proponent of, the epistemological position that he calls critical realism.     

A review of Lacan's seminar on anxiety1

The seminar on anxiety marks a turning point in the development of Lacan's thought from several perspectives. First, Lacan implicitly abandons his theory that the unconscious is structured like a language. He also abandons the endeavour to identify Freud's theory with his own. He develops some original new ideas about anxiety, some of which are of great interest, such as the connection between castration anxiety and narcissism; others, such as his denial of the existence of separation anxiety, are absurd. Lacan's main point of divergence from Freud, his rejection of the inner world, also emerges clearly in this seminar.     

Sigmund Freud and Otto Rank: debates and confrontations about anxiety and birth

The publication of Otto Rank's The Trauma of Birth (1924) gave rise to an intense debate within the secret Committee and confronted Freud with one of his most beloved disciples. After analyzing the letters that the Professor exchanged with his closest collaborators and reviewing the works he published during this period, it is clear that anxiety was a crucial element among the topics in dispute. His reflections linked to the signal anxiety concept allowed Freud to refute Rank's thesis that defined birth trauma as the paradigmatic key to understanding neurosis, and, in turn, was a way of confirming the validity of the concepts of Oedipus complex, repression and castration in the conceptualization of anxiety. The reasons for the modifications of anxiety theory in the mid-1920s cannot be reduced, as Freud would affirm officially in his work of 1926, to the detection of internal contradictions in his theory or to the desire to establish a metapsychological version of the problem, for they gain their essential impulse from the debate with Rank.     

Freud's Jewish identity,circumcision, and the theory of castration anxiety: problem or pride?

In this work the author reflects on the Jewish identity of Sigmund Freud. It is acknowledged that Freud, even though he seemed ambivalent towards Jewishness and even though anti-Semitism was omnipresent, not necessarily perceived his Jewish identity as problematic. Rather, it seems as if Freud had a positive Jewish identity, which was connected to profound knowledge in Jewish religion and tradition, even though he declared himself as a Godless Jew. Both his Jewish identity and his knowledge in Judaism seemed to have contributed to some of his insights into the human psyche. The impact of the traditional Jewish circumcision and the insights connected to the theory of castration anxiety are specifically discussed. The author suggests that Freud's positive Jewish identity, and the significance of circumcision, contributed to his insights into the prerequisites of human development and how we as individuals are shaped both by our interpersonal relationships and by the cultural context.     

Sexuality and meaning in Freud and Merleau‐Ponty

This article analyzes the links between the conception of the body and of sexuality found in Freud and Merleau‐Ponty. The French philosopher refers to Freud in various of his works, and performs a reading of Freud through which he rescues the meaning that the latter gives to sexuality as he integrates it into the totality of the person, without making it into a blind or merely instinctive force. As a consequence of this integration, the notions of the unconscious and of instinct or drive are interpreted in the light of the meaning or signification that they have in the person's behavior. Merleau‐Ponty's notion of pre‐reflective knowledge plays a decisive role in this understanding of meaning. In the same way, it allows important contemporary analysts to use these studies in their therapeutic work and also in psychological studies.     

The fate of the oedipus complex: Dissolution or waning

Abstract

Fried R. Personal and Classical Myth; A Confrontation on the Acropolis. Int Forum Psychoanal 1997;6:715. Stockholm, ISSN 0803-706X.

On his only visit to Greece, Sigmund Freud experienced brief but unsettling feelings of alienation as he stood on the Acropolis. Haunted by this experience, Freud did not succeed in analyzing it to his own satisfaction until 32 years after the event, in 1936. His interpretation, that he had felt guilt about superseding his father, did not convince most of the critics who have commented on it. The aim of this essay is to demonstrate that while Freud's critics were right in sensing that his explanation was only partial, none were able to decipher his secret. Prominent among the reasons for these repeated failures was lack of acquaintance with the Acropolis itself. Anyone standing where Freud stood becomes enabled to understand otherwise incomprehensible details of his essay. Seeing what Freud saw, however, still is not enough unless one also attempts to acquire some of his knowledge of archaeology and mythology. His competence in these areas made him aware of contradictions (e.g. between classical and archaic architecture and myth) that do not trouble the casual tourist. But his knowledge also furnished him with the tools for mastering his anxiety, turning fear of death into confidence in immortality, and gratifying desires even more ambitious than that of superseding his father.     

Freud’s Three Theories of Neurosis: Towards a Contemporary Theory of Trauma and Defense

This paper explores the development of Freud’s thinking on the aetiology of the neurosis. It is shown that Freud in the years 1893 to 1897 formulated three distinct and mutually incompatible theories of neurosis centred respectively on (a) psychic trauma and defence, (b) sexual trauma (seduction), and (c) repressed sexuality (libido). For Freud the decisive step was the shift from the first to the second theory, not from the second to the third. It is examined how Freud gave priority to the libido/fantasy theory until he returned in 1926 to a general trauma theory with his second theory of anxiety. The fate of Freud’s theory of neurosis in later psychoanalytic thinking is described as a process of dilution rather than an exploration of what is right and what is wrong in the theory. It is argued that the basic fault common to Freud’s second and third theories is the insistence on an exclusive sexual aetiology of the neurosis. On the other hand, it is argued that Freud’s first theory, centred on emotional trauma and defence, has turned out to be basically right and is therefore well suited to constitute a basis for a contemporary theory of neurosis (non-neurological mental disorders).     

Phallic and seminal masculinity: A theoretical and clinical confusion

Both inside and outside psychoanalysis, the word, 'seminal', is used to praise a creative contribution to science and culture. Rarely, however, does it refer to male procreativity, to the structures and functions that subserve it or to the anxiety related to a threat to it. This situation becomes evident in the concept of castration anxiety, which typically refers, with Freud, to cutting off the penis and not to extirpating the testicles. This phallic theory has been debated, repudiated and ignored. While there is an alternative literature on non-phallic masculinity, it is scattered and rarely refers to seminal function. Freud's theory meets his requirement for a well-articulated representation of absolute loss as an experience, but this clear structure – and its repudiation – obscure the observation and theory of the internal world of the male. I propose the concepts of 'seminal masculinity' and 'seminal castration', which I ground in Melanie Klein's concept of depressive anxiety. I contrast them with phallic masculinity and phallic castration anxiety, which I ground in her concept of paranoid–schizoid anxiety. I argue that they meet Freud's requirement that castration be a potential experience and that understanding masculinity demands such a basis.