By Hans J Baues
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Additional resources for Obstruction Theory
And pretending to fall back upon the single solution of pleasure risks making her miss what her enjoyment requires—the retracing of an entire social practice. (30/31) As for the second term, the relation to the object, investigation of the perversions, especially fetishism, showed that the “object-relation” is not fixed by nature and the reproductive function, but is highly variable. As always with Freud, the “exceptional” case turns out to be guiding for the interpretation of the “normal” case: Are we thus suggesting, since deviance is necessarily defined in relation to a norm, that Freud himself would rally to the notion of a sexual instinct [a biological norm]?
In this passage, it is not a question of biological birth, but of the obscure process by which the woman becomes a “symbolic” (rather than an imaginary) mother, thereby allowing her child to be born. The passage, then, not only shows how the “moment of becoming the mother” is both a relation to the child and a replaying of the new mother’s relation to her own mother; it also marks the transition from 27 Vital Signs “real” mother (at the level of physiological fact) to “symbolic mother,” and it is this particular aspect that entails a distinction between the image and the signifier—which entails a relation to lack.
How does he learn the rules of the game? Does he grasp them like a parcel of knowledge? On the contrary, everything begins when an index of these rules, through repetition, is detached and posed as an object that can only signify itself. An example, borrowed from Freud: the cry, he says, inscribes a trait and brings a being to life. Freud detaches the infant’s pleasure or pain from the organic night to take them outside: toward the ear and thus toward the other who hears. What we see there is a manifestation of the Bejahung [the primary affirmation], where the life drawn from the shadows is concretized into “good” and “bad” objects.