Destinos da menina na travessia do complexo de Édipo

Abstract

This research deals with the destiny of the girl in the traversal crossing of the Oedipus complex. The word destiny, among its many meanings, includes that of an inevitable succession of events; therefore, it is not without consequences that the girl goes through the Oedipus complex. According to this perspective, the research focused on some consequences and destinies observed and pointed out in the texts about Oedipus written by Freud and Lacan. These are penis envy; the constitution of the superego; the girl-mother relationship; femininity; feminine and masculine position. We intended to approach Freud's path in these elaborations, discussing the place of the girl in the initial elaborations of Oedipus until its final production. To this end, we began with Freud’s inaugural works in Studies on Hysteria (1893-1895/2016), discussing how Freud's first contact with women was, and how Freud considered the paternal place primordial in the life of the girl. From the study of Totem and Taboo (FREUD, 1912-1913/2012), we advance on the place of the father in psychoanalysis. With this text, Freud could think of a Moral Conscience for subjects considered to be a predecessor of the Superego. Also in the discussions of this text, we find the question of the woman’s placement at the banquet and the destiny of the woman about the law and the Superego after the death of the father of the horde. Freud's oedipal elaboration from 1923 on will be thought of according to the phallic-castrated place. It is through the castration anxiety that the boy abandons the Oedipus, based on the phallic reference to the father. For the girl, there remains the abandonment of her pre-oedipal relationship with the mother to make possible the substitution of genital eroticization, clitoris - vagina, so that she can then turn to the father, and thus desire a child from him, as a form of phallic reference, just like the boy. In these constructions, Freud pointed out this only path to femininity. And, as the girl does not suffer from the threat of castration, she has the path of envy of the penis as a phallic reference and the consequence of a Superego that does not reach its autonomy. With Lacan’s constructions on the three times of the Oedipus, the places will be placed as mother-father-child and phallus. It will be through the position of being or having the phallus in this relationship of the child with the mother that the Oedipus will reach its end. The father will emerge as the one who intervenes in the child-mother relationship. The child, by identifying with the one who has the phallus, the father, will leave the Oedipus. In this construction, the girl may have the destiny of leaving without a feminine identification, because the girl receives from the father a virile identification that structures her as a subject, but the father cannot provide a specifically feminine identification. Lacan gives us the possibility of thinking of a maternal superego, remaining the proposition to research the construction of this superego in the child. Finally, in 1972-1973 Lacan advances his studies on female sexuality and will start from the proposition of a function beyond the Oedipus to think of female sexuality. The woman will be not entirely referenced to the phallic function and will have a supplementary jouissance, the feminine jouissance. It is concluded that the fate of the girl crossing the Oedipus is described under ruins and losses, so it may be important to research other thought outlines to talk about the femininity, a way beyond the conceptual effect on the feminine and the female jouissance.