I will admit, right off the top: I am kind of a cunt when it comes to Sigmund Freud. I first learned about psychoanalysis in high school, and learned more later in university. Freud wrote cunningly and boldly, and that appealed to me.
The Verleugnung in Freud: textual analysis and hermeneutical considerations. Belo Horizonte, MG, Brasil. To promote this reflection, we first discuss the translations and meanings of the German term, and then analyze its appearance in the First Topic and its conceptual development in the Second Topic.
Miller, Janice Sigmund Freud: More than a fetish: fashion and psychoanalysis. In: Rocamora, Agnes and Smelik, Annekeeds. London, U. ISBN
Since the seventeenth century, thought about fetishism has been concerned with four overriding questions, all of them emerging in conflicts over representation that arose at the borders between cultural and historical worlds. These four questions concern the relationship between images and their referents in religious discourse; the attribution of causality and the nature of reason; the means for assessing and representing economic value; and desire and the relationship between consciousness and the material world. Although the term fetishism had its origins in comparative religious studies, it has become mainly associated with Marxian economic analysis on the one hand and psychoanalysis on the other.
Essentially, fetishism is the emic attribution of inherent value or powers to an object. The term "fetish" has evolved from an idiom used to describe a type of objects created in the interaction between European travellers and Africans in the early modern period to an analytical term that played a central role in the perception and study of non-Western art in general and African art in particular. William Pietz, who conducted an extensive ethno-historical study of the fetish, argues that the term originated in the coast of West Africa during the sixteenth and seventeenth centuries.
The term " fetish " first came into widespread use in the eighteenth century in the context of the study of " primitive religions ", in which it denoted an inanimate object of worship. In the nineteenth century, Marx borrowed the term to describe the way that, in capitalist societies, social relations assume the illusory form of relations between things " commodity fetishism ]". It was Krafft-Ebing who, in the last decade of the nineteenth century, first applied the term to sexual behavior.
Freud's almost fetishistic interest in noses, and thence in periodicity, tempts us to imagine a pychodynamic theory of the future as well as the past, a theory truly bio-psycholoical and neurophysiological. Freud's rather meandering and strangely-structured argument in the paper on fetishism contains a number of quasi-assertions which could be recast in probabilistic language and made the basis of empirical study of the peculiar conditioning history implied for fetishists. It is not true that, after the child has made his observation of the woman, he has preserved unaltered his belief that women have a phallus.
Not incidentally, Sigmund Freud's — concept of the fetish also takes as its starting point the phenomenon of substitution. In his most direct address to the topic, the essay, "Fetishism," he argues that a fetish is a special form of penis substitute. For the boy who apprehends his mother's and other women's "lack" of a penis as the representation of his own possible castration, the woman's genitalia generate a "fright" p.
O ne of Sigmund Freud's observations about the patients who passed through his Viennese consulting room was that they did not share the same idea of the beautiful. Instead of pursuing what 19th-century culture defined as a legitimate object of desire, they formed weird and wonderful attachments to things no one else would find interesting. One man came to him saying he "exulted" in seeing a certain sort of shine on the nose.