Chapter 22 Lecture 21: The Development of the Libido and the Organization of Sex

I know that I have not yet convinced you of the theoretical importance of sexual inversions in the sexual life.I shall therefore now wish to correct and supplement, to the best of my ability, what has been said on this subject. Don't think that the reason why we changed the meaning of "sex" and caused fierce opposition is only because of the phenomenon of inversion.In fact, the study of the sexuality of children is even more relevant; and sexual perversion and sexual conformity of children are especially worthy of our reference.The sexual manifestations of the infant, though evident in the later years of childhood, do seem to fade away in their earliest forms and remain elusive.If you were unwilling to pay attention to the facts of evolution and the results of your analysis, you would deny that the child's manifestations had a sexual connotation, and would assume that they had only another vague quality.You have to remember that there is no unanimously recognized standard for whether a phenomenon has a sexual connotation, unless the function of having children can also be regarded as one of the standards-but we use reproduction as the definition of sex, because we think it is too narrow, no longer Adopted again.The biological criteria proposed by Fries, such as the twenty-three and twenty-eight-day periodicities, have also been greatly debated; there may be some special chemical properties of the process of probability, but these properties have not yet been discovered.As for adult sexual inversions, it is clear and definite.There can be no doubt that they are sexual; and whether you call them degenerate or otherwise, no one dares to deny that they are not sexual.Even on the basis of this phenomenon alone, it is sufficient to maintain that sex and the reproductive function are not the same thing, since the perversion of sex is sufficient to interfere with the purpose of reproduction.

There is a parallel fact here that deserves our attention.Most people take "psychological" to mean "conscious," but we extend the meaning of the word "psychological" to include the non-conscious parts of the mind.The same is true with regard to the word "sexual"; most people take it to mean the same thing as "genital"—or, more precisely, "genital"—while we take what is not genital And everything that is not related to reproduction can also be considered "sexual".These two events are only similar in form, but they are not without deeper meaning.

But if there are such strong reasons for the existence of sexual perversions on this issue, why hasn't someone done the work and solved the problem earlier?I can't say enough about it.In my opinion, sexual perversion has long been a special taboo, vaguely forming a theory, and even interfering with scientific judgment on this subject.No one, it seems, remembers that perversions are not only repugnant but monstrous, that they emanate a seductive power, and at bottom a secret jealousy to hang those who are friendly with them— —This sentiment is exactly the same as that confessed by the count who sits and judges in the famous satirical poem Tannhauser:

On the Mount of Eros, conscience and duty are all forgotten like this! Note, this kind of thing has nothing to do with me!In fact, the perverted patient is very much like a wretch who has to pay a painful price for gratification which is not easy to obtain. Although sexual perversions seem to have unnatural objects and goals, they obviously have sexual meanings, because the actions of satisfying perverted desires usually end up reaching the climax of eroticism and ejaculation.This is of course for adults; children have neither the climax nor the possibility of ejaculation; although they have a similar action as a substitute, this substitution, too, cannot be identified as sexual.

I would like to add a few more points so that we may have a proper understanding of sexual perversions.Although these phenomena are despised by ordinary people and are quite different from normal sexual activities, simple observations show that in the sexual life of normal people, there are inevitably some perversions of one kind or another.Kissing, for example, may initially be called a perverted act, because at that time the erogenous areas of the lips of both parties are in contact, rather than the genitals.Kissing, however, was never condemned as a perversion; in the theater it was seen as a glorified sexual act.But it is not difficult for kissing to become an absolute perversion-for example, when the intensity of its stimulation is so great that it is also accompanied by erotic peaks and ejaculation, which is not uncommon.Another example is that one person has to look at and caress his object if he wants to enjoy sex, while another person has to pinch and bite his mouth during the extreme excitement of sex; Not by the partner's genitals, but by other parts of his body; the list goes on and on.Naturally, we cannot exclude people with this peculiarity from normal people, but place them in the ranks of perverts; in fact, the essence of perversion does not lie in the diversion of sexual goals, nor in The replacement of the genitals does not even consist in a change of object, but only in the satisfaction of perverted phenomena and the complete exclusion of sexual intercourse for the purpose of reproduction.As for perverted actions to enhance or prepare for the fulfillment of normal coitus, these actions are in fact no longer perversions.From this fact, the gulf between normal and perverted sex can be greatly reduced; and it can be clearly deduced that normal sex life evolved from that of infants by the deletion of some useless elements, and then assemble other elements and subordinate them to a new end, that of reproduction.

This view of perversions can now be applied more deeply and definitively to the study or explanation of the sexual life of infants; but before doing so, please note an important difference between the two.Roughly speaking, perverted sexual life is unusually concentrated, its whole activity directed towards one - mostly only - object; a particular component impulse predominates; perhaps only this An impulse may dominate other impulses for its own ends.In this respect, perverted sex life is identical to normal sex life, except for its dominant partial impulses and sexual goals.Both constitute a richly organized system.It's just that the ruling forces are different from each other.As for the sexual life of the infant, this centralization and organization is generally lacking, and all his impulses are equally effective, each independently pursuing its own pleasure.From this absence concentrated in childhood and its presence in adulthood, it can be seen that both normal and perverted sex life have their origin in the sex life of the infant.There are many other perversions which are more similar to the sexual life of the infant, since in them there are many "partial instincts" component instincts and their goals, each independently developed and even perpetuated.However, as far as these phenomena are concerned, it is more correct to call them infantile diseases of sexual life rather than perversions of sexual life.

With this preparation, we can now proceed to discuss some of the doubts that always arise sooner or later.For example: "You admit that the manifestations of childhood from which the sexual life of adults develops are ambiguous, why do you insist on declaring them sexual? And why do you not content yourself with merely describing their physical aspects, not the Do you just say that babies already have the activities of sucking for sucking and feces, etc., to show that they seek pleasure in their organs? In this way, you don’t have to advocate that babies also have sex life and cause people’s resentment.” To this, I can only reply that there is no objection to the phrase "pleasure in the organs"; I know that the supreme pleasure of sexual intercourse is also a bodily pleasure derived from the activity of the genitals.But can you tell me, when did this insignificant bodily pleasure acquire the sexual meaning it deserves in later development?Do we know more about this "organ pleasure" than about sex?Your answer will think that only when the genitals function can have a sexual meaning; sex only means genitals.You even avoid the obstacle of the perversion phenomenon, pointing out that although the perversion does not require artificial hand contact with the genitals, it is still more the genitals that reach the climax of sexual desire.If, as a consequence of the existence of inversions, you deny the relation of reproduction to the essential character of sex, while at the same time emphasizing the reproductive organs, your position will be more advanced.At that time, my differences with you will not be so great; it will be only a dispute between genitals and other organs.There are many evidences that other organs can replace genitals for sexual satisfaction, such as normal kissing, lewd perverted life, or hysterical symptoms. How do you deal with them?As far as hysteria is concerned, the stimulation phenomena, sensations, impulses, or even the activities of genital erection, which should originally belong to the genital organs, are often transferred to other organs in the body, such as the head and face from bottom to top.Thus, what you regard as the main characteristics of sexuality ceases to exist; and you are compelled to resolve to follow my example and expand the meaning of the word "sexual" to include the sexuality aimed at early infancy. "Organ Pleasure" is all about the action now.

Now please make two more points in support of my theory.You know that all the less definite pleasure-seeking activities of early infancy we call "sexual" because in the analysis of the symptoms we go back to them with material which is clearly and unambiguously "sexual". ".Let us suppose that they are not themselves therefore "sexual"; but let us borrow a metaphor.Given two distinct dicotyledonous plants—such as the apple tree and the leguminous family—the course of their development from seeds we cannot indeed observe; The course of development until the seed plant when it was dicotyledonous.In the case of dicots, it's hard to tell; the dicots look exactly the same in both plants.But may I therefore conclude that they were originally identical, and only differed in kind later in the development of the plant?Or is it more biologically correct to believe that this difference, though invisible in dicotyledons, was originally present in seed plants?This is why we call the pleasure-seeking activities of babies "sexual".Whether every kind of organ pleasure can be called "sexual" or whether there are other pleasures besides "sexual" that cannot be called "sexual" I cannot discuss here.We know so little about organ pleasure and its conditions; therefore, it is not surprising that, on the basis of retrospective analysis, the final causes cannot now be clearly classified.

There is another layer: although you can convince me that it is better not to think that the activities of babies have sexual connotations, but generally speaking, you have very little evidence to support the theory of "baby asexual life" that you are eager to assert.For babies, from the age of three, have sexual life obviously and without a doubt.At that time, the genitals have begun to show excitement; or there are periodic masturbation or self-satisfying activities in the genitals.Nor can the spiritual and social aspects of sexual life be neglected: the choice of object, such as exclusive love for one person, or preference for a certain sex, and feelings of jealousy, etc., are confirmed by impartial observation prior to psychoanalysis; The phenomenon is obvious to all.You will argue that you do not deny that children have an early expression of affection, but only suspect that it has a sexual dimension.Children between the ages of three and eight already know how to hide this element in their emotions; however, if you observe carefully, you can gather sufficient evidence to prove that this emotion has a "sensual" color; as for your Attention to points beyond reach can be adequately supplemented by analytical research.The sexual purpose of this period is closely related to the above-mentioned sexual spying.The purpose of sexual intercourse is not yet understood by the child, and so some of these perversions are the natural result of the child's immature organization.

From the age of six or eight, the sexual development of children shows a stagnant or degenerate phenomenon; this is really a standard for reaching a high level of civilization, and this period can be called the incubation period.The latency period may sometimes be completely absent; and sexual activity need not cease completely during this entire period.All psychic experiences and agitations preceding the incubation period are then gradually forgotten; this is the loss of experience in infancy which has already been discussed, whereby we are no longer able to recall the experiences of our earliest infancy.The aim of every psychoanalysis is to recall this forgotten period to memory; we cannot but assume that the sexual life which began at this time was the motive of this forgetting; in other words, this forgetting is the result of repression. .

From the age of three, the sexual life of children has many similarities with that of adults; the differences are: 1. The lack of stable organization due to the immature genitals; 2. The existence of inversions; 3. The overall impulse is relatively Weak; that's all we know.Before this period, however, the stages of sexual development, or, as we call them, libido-devolopment, are of most theoretical interest.This development proceeded so rapidly that it was elusive by indirect observation.It is only thanks to the help of psycho-analytic studies of neuroses that we have been able to trace the development of the libido back to the initial phenomena and to clarify their nature.These phenomena were originally conjectured only theoretically, but when psychoanalysis is carried out, you will see that these conjectures have their own needs and values.Moreover, knowing a pathological phenomenon often enables us to understand those phenomena that are easily overlooked in normal conditions. We can thus ascertain the manner in which the child's sexual life takes place before the genitals dominate his sexual impulses; this dominance is established in the first infantile period before the latent period, and is permanently organized from puberty onwards.In the early stages there exists a loose organization which may be called pre-genital, because at this time the most dominant part of the reproductive instinct is not the reproductive instinct, but the sadistic and anal sadistic and anal.The distinction between male and female was not yet important; what was important was the distinction between active and passive, a distinction that may be seen as a precursor to the "sexual polarity" of sex.From a genital standpoint, this is a period when all male behavior tends to turn into dominance and sometimes sadism.As for the impulse with passive purpose, it is mostly related to the anal sexual sensation area which is very important in this period, and the impulse of voyeurism and curiosity is also very dominant; the genitals are only in charge of the function of urination.Part of the instinct at this time is also without objects, but these objects need not be only one thing.This sadistic, anal tissue is a stage just before genital domination.According to more thorough research, it is also possible to know how much of this organization is retained in the later mature structure, and through what channels these partial instincts are forced to occupy a considerable position in the new genital organization.Behind the sadistic, anal stage of libidinal development, there is also a glimpse of a more primitive stage of development, with the oral erogenous area as the main part.It can be surmised that the sexual act of sucking for sucking's sake belongs to this stage.Look at the art of the ancient Egyptians, in which the children in the paintings put their fingers in their mouths, even the sacred Horus, the Egyptian falcon-headed god, whose understanding of human nature cannot but be admired.Abraham recently published a book, saying that this original oral sexual feeling is still preserved in the later sexual life. I know you will think that this last word about sexual organization is not so much knowledge as nonsense.Perhaps I have gone into too much detail again; however, please bear with me.What you have just heard will be more useful later.At this point, remember that sexual life—what we call the libidinal function—does not take its final form as soon as it occurs, nor does it expand along the path of its first form, but goes through a series of Various forms; in short, it has undergone as many changes as all the changes from a caterpillar to a butterfly.The key to this development is to make all sexual part instincts subject to the ruling power of the genital zone, and at the same time to make sexual life subordinate to the reproductive function.Before this change takes place, sexual life seems to be the independent activity of a number of single partial impulses, each pursuing its own organ pleasure, that is, pleasure within an organ of the body.This anarchy is moderated by the attempt to reach the "pre-genital" pre-genital tissue, the main one being the sadistic, anal period, preceded by the oral period, which is perhaps the most primitive. that's it.There are also processes, of which we know only so little, by means of which an organization proceeds to a higher order.What these many periods of development of the libido mean for the understanding of neuroses will become clear from what follows. Today we can further describe another side of this development—that is, the relationship between the sexual part of the impulse and the object; result.Some of all the partial impulses of the sexual instinct begin with an object and remain constant: such as the dominant impulses, sadism and voyeurism.Some are related to a certain special perception area of ​​the body, only when they first rely on functions other than sex, they have an object, and when they get rid of these functions, they give up this object.For example, the first object of the mouth part of the sexual instinct is the mother's breast, because the breast can meet the nutritional needs of the baby.This element of sexual love can be satisfied when sucking for nutrition, but in the act of sucking for sucking, it declares its independence, giving up the human object outside the body and replacing it with a part of the child's own body.The oral impulses are then auto-erotic, in the same way that the anal and other erotic areas are auto-erotic from the outset.Briefly, the subsequent developmental plan had two purposes: first, to abandon self-eroticism, and to replace the own object with an object outside the body; second, to combine the different objects of the individual impulses to create a single object .This is of course possible, provided that the single object is complete and has a body like the person itself; but it is not easy to accomplish, provided the autoerotic impulse does not discard some useless parts of it. The pursuit of the object is also quite complicated, and no one fully understands it.For our purposes we may stress the fact that, when this process has reached a certain stage before the latency period of childhood, it selects an object almost as much as the first object which the pleasure impulse of the mouth selects as a result of nourishment. Consistent; that is, the object is the mother, though not her breast.Therefore we call the mother the first object of love.What we call love focuses on the spiritual aspect of the sexual impulse, and temporarily ignores or temporarily discards the material or sexual aspects of the impulse.At about the time when the mother is the object of love, the child begins to be affected by repression and forgets a part of his sexual object.This choice of the mother as an object of love, known as the Oedipus complex, has played a very important role in the psychoanalytic explanation of neurosis, and has perhaps become an equally important reason for its opposition to psychoanalysis. There is a story from the time of the European War that can be attached here.On the German front in Poland, there was a doctor who believed in psychoanalysis.He often had an unexpected influence on patients, so he attracted the attention of his colleagues.When asked, he admitted his use of psychoanalytic methods and agreed without hesitation to pass on his knowledge to his colleagues.Therefore, the doctors in the barracks, their colleagues and superior officials gathered every night to listen to his speech on psychoanalysis.At first, all went well; but when he spoke of the Oedipus complex, a high-ranking officer stood up and said he could not believe it, and that it was an act of the speaker to tell such things to fallen warriors and fathers. Indecent, therefore, he was forbidden to give speeches.As a result, the analyst had to move to another part of the front line.But in my opinion, it would be a bad thing if the victory of the German army depended on such a scientific "organization", and German science would not have flourished under such an organization. What is the meaning of this monstrous Oedipus complex, you are now anxious to know.In fact, you can know its meaning by seeing its name; you all know the story of Oedipus King in Greek mythology.He was destined to kill his father and marry his mother, but he tried his best to avoid the fate predicted by the oracle. And blind.Sophocles made a tragedy out of this story, and I am sure many of you have been deeply moved by it.According to his script, after Oedipus committed these two crimes, the matter was gradually exposed due to the long and delicate interrogation and the continuous discovery of new evidence; the interrogation process is somewhat similar to psychoanalysis.Her mother, Jocasta, who had been tempted to marry her, was rather disapproving of the continued questioning during the conversation; she said that many people dreamed of marrying their mother, but dreams were of no importance.But in our opinion, dreams are very important, especially the representative dreams that many people often have; we are convinced that the dreams told by Jocasta are closely related to the terrible stories in mythology. It is surprising that the tragedy of Sophocles did not elicit an outrage from the audience, but if they responded with an outrage, they would have more reason than the dull army doctor.For after all this is an immoral drama, depicting a divine power that prescribes that a person should commit a certain crime, even though there is a moral instinct to resist criminal behavior, it is useless, and the result is that the individual is not responsible for the laws of society. responsibility.We may believe that the author, by means of this myth, expresses an indictment of fate and the gods, and in the hands of Euripides, who reproaches the god, there may be such an indictment.The pious Sophocles, however, did not think so; he considered it the highest morality to obey the will of the gods, even though they predestined us to commit certain sins; Thinking about it, he solved the problem in the play.I do not believe that this morality is one of the virtues of the play, nor is it sufficient to diminish the impact of the play; the spectator is not moved by it; content.Their reaction is as if, by self-analysis, they find that they too have an Oedipus complex within themselves, that the will to know the gods and omens is the glorious disguise of his own subconscious; , and had to loathe the idea.It seemed to him that Sophocles meant to say: "It would be in vain if you denied ever having the thought, or if you professed to have resisted it in any way. But you are still not innocent; Because you can never get rid of these evil thoughts; they will remain in your subconscious mind." This is indeed a psychological truth; although a person has suppressed evil thoughts in the subconscious mind, he feels that he no longer has them. I am gratified, but although he cannot see the basis of this crime, he still cannot help but feel guilty. The Oedipus complex is obviously one of the important causes of the feeling of guilt which neurotic patients often feel deeply ashamed of.Moreover, when in 1913 I wrote a book entitled Totemund Tabu, Totemund Tabu, which published a study of the most primitive religion and morality, I suspected at that time that the whole sense of guilt in human beings throughout history might have been derived from the Islamic The Tips complex is the cause of religion and morality.I would have said a little more about this level, but it would be best to leave it at that for the moment; the question, having been raised, cannot be put down easily, and we must return to Individual Psychology. What would be the manifestation of the Oedipus complex if we directly observe children when they choose their objects before the latency period?It is not difficult for us to see that children want to monopolize their mothers and not their fathers; they are disturbed when their parents embrace them, and happy when their father leaves them.He often expresses his feelings frankly, and allows his mother to be his wife; this incident seems not enough to be compared with the story of Oedipus, but in fact it is enough; the central idea of ​​​​both incidents is the same .Sometimes the same child expresses affection for the father, which often confuses us; yet such opposite—or bipolar ambiva-lent—feelings, which may cause conflict in adults, coexist for a long time in children. No paradox, this is the same state in which the emotion then persists forever in the unconscious.You may protest that self-motivated behavior of the child is not evidence of an Oedipus complex, and that the mother, who attends to all the needs of the child, cannot afford to be distracted for the sake of the child's well-being.This is true, but even in this and other similar situations, the interest of the ego provides only a considerable opportunity for the impulse to love.When a child openly expresses sexual curiosity towards his mother, or wants to sleep with his mother at night, or insists on watching his mother change clothes indoors, or actually shows an act of seduction—this is what mothers often see and describe with a smile When it's——, this kind of meaning for her sex is definitely undoubted.There is another layer, which we must not lightly ignore; that is, the mother's care for the needs of the girl is no different from that of the boy, but by no means produces the same results; the father's care for the boy is often as meticulous as his mother, But they don't get the same attention that children give to their mothers.All in all, no amount of criticism can take away all the sexuality of the situation.From the standpoint of the child's self-interest, would it not be foolish for him to allow only one caretaker instead of two? You must know that I have only described the relationship between boys and their parents; the reverse is also true of girls.Girls are often obsessed with their fathers and want to overthrow their mothers and replace them, and sometimes imitate the coquettish behavior of adults. We may only think she is cute, but ignore the serious consequences that can arise from this situation.Parents often also arouse the Oedipus complex in their children, because their love for children is also sex-selective; for example, fathers dote on daughters, and mothers dote on sons: but even this doting is not enough to make babies Oedipus complex. The spontaneity of the complex is greatly affected.When it comes time to have a new child, the Oedipus complex expands into a family complex.As a result, their self-interests are hindered, so they can't help feeling disgusted with the new child, and have the desire to go after it.Roughly speaking, these feelings of resentment are revealed more openly than those connected with the parental complex.If this desire is satisfied, and the new child does die soon after, subsequent analysis will show that the death is a momentous event for the child, but need not remain in memory.If his mother produces another child, which makes him a secondary figure and begins to separate him from her, he will have difficulty in forgiving her; what may be regarded as hatred in an adult's heart at this time is in his. Causes, and often becomes the basis for, permanent diaphragms.We have already said that sexual voyeurism and its consequences are often related to these experiences.As the new siblings grew up a little, there was a very important change in the boy's attitude towards them.A boy may take his sister as an object of love in place of his unfaithful mother; and if several brothers vie for the love of a younger sister, the antagonism which dominates later life is seen in the nursery. .When the father no longer treats the girl with the same tenderness as before, the girl takes her brother instead; or she fancies her little sister as her own child from her father. Many similar facts can now be seen by direct observation of the child and discussion of what he remembers clearly, without being influenced by analysis.Beyond these events, you may infer that the child's order in the ranks of his brothers and sisters is also important for his later life, and should be taken into account in any biography.But more importantly: These arguments are at your fingertips, and when you read them, you can't help but laugh when you think back to the scientific explanation for the prohibition of kinship.In order to explain this matter, all methods have been exhausted!It is said that members of the opposite sex in the same family have been used to living together since childhood, so there is no sexual temptation between the opposite sex; and because there is a tendency to oppose purebred breeding in biology, there is a psychological horror of incest!Little do they know that if men had natural barriers against the temptations of incest, law and custom would not have required severe punishments.The truth is on the opposite side.The first choice of human beings for sexual objects is often relatives, such as mother or sister. To prevent this childish tendency from becoming a reality, the most severe punishment has to be imposed.As far as savage and primitive peoples are concerned, the prohibition of incest is stricter than ours; Reich has lately stated in his work that the savages typify their "rebirth" by puberty, which is held at the Ritual, which means that the child has lost its incestuous attachment to the mother and has regained affection for the father. Myths testify to the fact that people, horrified by incest, unhesitatingly allowed their gods the right to do so.If you read ancient history, you will know that the incestuous marriage of brothers and sisters is a sacred obligation of emperors, such as the kings of Egypt and Peru, which is a privilege that ordinary people cannot enjoy. Marrying one's mother and killing one's father are the two sins of Oedipus.The religious system of the first society of human beings was the totem system, and the totem system deeply took these two sins as a warning.Now proceed from the direct observations of children to the analysis of neurotic adults.What more can the results of the analysis contribute to the knowledge of the Oedipus complex?We can answer this question immediately.The complex thus discovered corresponds exactly to that found in the myth; none of these neurotics is not an Oedipus, or in other words, they all become Hamlets in their reaction to this complex.The Oedipus complex found by analysis is more enlarged and more pronounced than that of infants. Instead of resenting their father a little, they want him to die, and their affection for their mother is obviously aimed at marrying her as a wife.Are childhood emotions really so intense?Or have we been tricked by inadvertently introducing a new factor into our analysis?In fact, this new factor is not difficult to find.Whenever and whoever writes about an event in the past, even if he is a historian, cannot help inadvertently mixing the past with the present and the recent, so that past events lose their truth. .As far as the neurotic is concerned, it is doubtful whether the present explanation of the past was entirely unintentional; we will know in the future that there was also a motive, and this whole problem of "retrogressive phantasy-making" has to be dealt with. Research.We also know immediately that resentment against the father is fueled by motives originating in other relations; that erotic desire for the mother takes place in ways the child cannot dream of.But it would be in vain for us to try to explain the whole Oedipus complex in terms of "retrospective fantasies" and the motives which arose afterwards.The complex, though not without later additions, still retains its infantile roots, as can be verified by direct observation of the child. Thus, the clinical facts derived from the analysis of the Oedipus complex actually become extremely important.We know that at puberty the sexual instinct begins to seek its gratification with all its might, and that it repeatedly targets relatives as an outlet for its libido.The baby's choice of object seems to be just out of child's play, but it has established the direction of the choice of object in adolescence.In adolescence there is an outpouring of very strong emotions in response to the Oedipus complex; but since consciousness has been known to be on the defensive, a large part of these emotions has to remain outside consciousness.From adolescence a man must strive to be free from the yoke of his parents, and it is only when this freeing has been accomplished that he ceases to be a child and becomes a member of society.As far as the boy is concerned, this job is to make the sexual desire no longer aim at the mother, but to find another actual object of love outside; in addition, if he is still hostile to his father, then he must try to reconcile; And blindly obey, then he must strive to get rid of his control.These tasks are inevitable for everyone; however, very few of them are ideally done, that is, they are satisfactorily solved psychologically and socially; this is a matter of great concern.至就神经病人而言，这种摆脱是完全失败的；做儿子的终身屈服于父亲，不能引导他的里比多趋向于一个新的性的对象。翻过来说，女孩子也是如此。从这个意义上说，伊谛普斯情结确可视为神经病的主因。 你们当知道关于伊谛普斯情结，还有许多在实际上和理论上非常重要的事实，我只能作一不完全的记载。至于其他的种种变式，我都略而不述了。关于它的较不直接的结果，我只想指出一个，可是这一结果对文学创作却有深远的影响。兰克在他的一本很有价值的著作里曾说过，各时代的戏剧作家多取材于伊谛普斯及乱伦的情结及其变式。还有一层也值得一说：就是，远在精神分析诞生以前，伊谛普斯的两种罪恶早已被人认为是不可驾驭的本能的真正表现了。在百科全书派学者狄德罗的著作里，有一著名的对话名为《拉摩的侄儿》，由大诗人歌德译成德文。下面的几句话是要你们注意的：假使这个小野蛮人按即指小孩子自行其是，保持其一切弱点，而于孩提时期缺乏理性之外，复加以三十岁成人所有的激情，他将不免扭伤其父的颈项，而和其母同睡了。 还有一事，不能不附带一述。伊谛普斯的妻子并母亲实可用以释梦。你们不记得梦的分析的结果，那成梦的愿望常有倒错和乱伦的意味，或表露出对于亲爱者的出人意外的仇恨吗？这种恶念的起源那时尚未加以解释。现在你总可以明白了。它们都是里比多的倾向，也就是里比多在其对象上的“投资”，虽说是起源很早，早已在意识生活中被放弃，但入夜之后仍然出现，且有一定的活动能力。因为这种倒错的，乱伦的，杀人的梦不仅为神经病人所特有，且为一般常人所同有，所以我们可以推想现在的正常人们，也必曾有过倒错的现象和伊谛普斯情结；所不同的，只是由正常人的梦的分析所发现的情感，在神经病人身上则变本加厉而已。我们之所以要把梦的研究作为神经病症候研究的线索，这也是原因之一。