지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
Desire is a central idea within the discipline of psychoanalysis. Freud argued that a person needs to convert his/her sexual desire into energy for socially acceptable behaviour. And Freud called this the “sublimation” process. Furthermore, according to him, it is the taboo, that makes the sublimational process possible. His theory of the oedipus complex holds that a child must give up the affective assistance from his/her mother and the law of the father must be internalized within his/her psyche. Therefore, from Freud’s perspective, the laws of the father are the ones which make sexual energy into social energy. The function of Taboo is to help a person be born into a new psychological being. Individuals must go through the sufferings of taboo in order to be transformed into the socially acceptable beings.
This theory has also been a central concept in clinical settings and in everyday life situations. People need to observe rules, in order to become social beings. The relationship between desire and taboo is very complicated, but Freudian school proposed that desire must be subordinated to the power of taboo. The parents are the everyday life agents, who realize the process within the mind of child. Therefore, the most important psychological faculty becomes the taboo as reinforced through the parents’ words as well as by the laws of one’s society. Taboo becomes the king of kings in the process of socialization and maturation. This is why the school of psychoanalysis always goes back to the theory of the oedipus complex, whenever there are inward and outward conflicts. However, desire cannot be sublimated without the experiences of ideal egos. Unfortunately, a human being does not have the capacity of subordinating his/her desire to the social laws by him/herself or within him/herself. There must be another mediating faculty, which connects the two fundamentally different human entities. It is an individual’s idealego, according to Kohut and also to Lacanian analysts like Zizek, that interact between desire and taboo. Futhermore, the Christian concept of “gospel” is very similar to that of Kohutian and Lacanian concept, “idealego.” It is not law but faith that makes human beings live fully with a real sense of freedom. The body-self can become transformed into the spiritual self through the experiential processes of idealegos rather than through taboo. Desire energy must be invited by the ideal energy and only then, human beings can become born again psychologically into new beings.
This theory has also been a central concept in clinical settings and in everyday life situations. People need to observe rules, in order to become social beings. The relationship between desire and taboo is very complicated, but Freudian school proposed that desire must be subordinated to the power of taboo. The parents are the everyday life agents, who realize the process within the mind of child. Therefore, the most important psychological faculty becomes the taboo as reinforced through the parents’ words as well as by the laws of one’s society. Taboo becomes the king of kings in the process of socialization and maturation. This is why the school of psychoanalysis always goes back to the theory of the oedipus complex, whenever there are inward and outward conflicts. However, desire cannot be sublimated without the experiences of ideal egos. Unfortunately, a human being does not have the capacity of subordinating his/her desire to the social laws by him/herself or within him/herself. There must be another mediating faculty, which connects the two fundamentally different human entities. It is an individual’s idealego, according to Kohut and also to Lacanian analysts like Zizek, that interact between desire and taboo. Futhermore, the Christian concept of “gospel” is very similar to that of Kohutian and Lacanian concept, “idealego.” It is not law but faith that makes human beings live fully with a real sense of freedom. The body-self can become transformed into the spiritual self through the experiential processes of idealegos rather than through taboo. Desire energy must be invited by the ideal energy and only then, human beings can become born again psychologically into new beings.
목차
Ⅰ. 들어가는 말
Ⅱ. 활력과 생동감의 원천으로서의 욕망 에너지
Ⅲ. 질서를 세우는 금기체계
Ⅳ. 욕망으로부터 이상으로의 변형
Ⅴ. 나가는 말
참고문헌
Abstract
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UCI(KEPA) : I410-ECN-0101-2016-230-001708599