By Jan Campbell
What can psychoanalysis supply modern arguments within the fields of Feminism, Queer conception and Post-Colonialism? Jan Campbell introduces and analyses the best way that psychoanalysis has built and made troublesome versions of subjectivity associated with problems with sexuality, ethnicity, gender, and background. through discussions of such influential and various figures as Lacan, Irigaray, Kristeva, Dollimore, Bhabha, Toni Morrison, and Alice Walker, Campbell makes use of psychoanalysis as a mediatory software in a number debates around the human sciences, whereas additionally arguing for a change of psychoanalytic thought itself.
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Additional resources for Arguing With the Phallus: Feminist, Queer and Postcolonial Theory: A Psychoanalytic Contribution
In this way, as Juliet Mitchell suggests, Reich gets rid of any distinction between the ego, the id and the unconscious. The ego is merely the defence against the instinctual impulses of the id, and is therefore not differentiated from them, and the unconscious becomes so much repressed id and sexuality. Subjectivity is, therefore, stripped of all psychic content, being reduced to natural, biological heterosexuality. Reich's early Marxism led to a sociology of the unconscious, whereas his later orgone theory of the body collapsed the unconscious into essential notions of nature.
More recently Rozsika Parker has approached the issue of maternal ambivalence more positively through a feminist psychoanalytic lens, Parker employs psychoanalysis, but instead of taking the traditional line of looking at the child's ambivalence towards the mother, she examines the mother's ambivalence towards her child. Ambivalence is not the same as hatred or an inability to love. If idealisation is a refusal to acknowledge any aggressive or destructive feelings, then ambivalence is an awareness of the existence of love and hate together.
Mothers are expected to work for nothing in this society. Because they are expected to nurture without payment before and after birth, mother's nurturing forms a sacrificial infrastructure to society that represses women's desire to trade amongst themselves. Sacrifice of the mother is also a 'primordial sacrifice of natural fertility'. Irigaray suggests that as long as the mother remains 'a totem before any totem is designated, identified and represented', then the result is a violent castration or death drive, projected onto the bodies of women (Irigaray, 1993b).