In graeco-latin Antiquity, the phallus indicates an illustrated representation of the male sexual organ Pénis in erection.
This term was set up with the row of concept by the psychoanalysis for its dimension symbolic system. Phallic all will be known as that will be able to constitute “meaning it of the desire”.
Ancient phallic worships
Certain authors could see in the menhirs a phallic form. Prehistoric sculptures evoke also phallic forms or of female sex, just as of engravings or drawings whose interpretation is often dubious, for the most stylized forms.Explicitly phallic forms are frequent in civilizations Greek, Etruscan and Roman in which the old ones returned worships to these effigies, with the ritual related ones to the fertility, and for example with the worship of divinities such as Déméter/Cérès, Priape and Dionysos/Bacchus.
Although originally, the Gallic Peuples were turned towards the Culte of the goddess, like Belisama for example, they also had in their let us panthéons gods masculine.
After the conquest of the Gaulle, and under the growing influence of the Romans, the worship of the phallus and thus of priape entered the Gallic sphere. A Gallo-Roman particular worship developed around the Phallus.
See also: Sexuality of the Gallic
The phallus in psychoanalysis
Originally, the phallus indicates the male sex (penis) in erection.
This term was set up with the row of concept by the psychoanalysis for its dimension symbolic system. Phallic all will be known as that will be able to constitute the " Meaning Desire ". In the various uses of the term in psychoanalysis, and in " the langue" or a reading any symbolic system of the speech of the subject, this famous " meaning désir" is not other than the symbolized capacity (the intelligence is phallic). The phallus is the concept/paramount term or pivot from which the various psychoanalytical theories were worked out. But all (for principal those of Freud and Lacan) do not say the same thing on top, and the psychoanalytical model most modern and more succeeded, that of Lacan, today is deeply called into question.
For Freud, the phallus will be what each one seeks in the other in the love. While the little boy would be defined by what it has, the little girl would be defined, she, by what she at the boy and of which she is deprived, which it sees misses or is literally lacking to him, plunging the first in the anguish of castration and the other in " the Penis envy ".
For the theory of Lacan which is presented in the form of a metaphorical and freer second reading of Freud, the two identities of kind are built compared to meaning phallus, according to dialectical which, at the time of the Oedipus complex is defined in terms of être/ne not to be the phallus (to be or not to be the object of love) then avoir/ne not to have the phallus (to have or not to have the object of love). At these various stages, the subject is side of the phallic function (meaning) or on the side of the lack (the " pas" or the " pas" , even total negation). For Lacan, the phallus is meaning it of the lack for the two sexes, meaning it of the lost object, designed imaginairement like a happy complétude with the body of the mother, the total Objet.
Lacan and Freud (as well as the school of Melanie Klein) divergent on the nature of this lost object which is with the source of the desire. For Freud, the lost object is the body of the mother, we suffer all from a nostalgia of the antenatal life; for Lacan, it is not absolutely necessary of one imaginary myth to give body to a lack which does not have a referent.
In this design, the woman is defined only by the negative one, negatively, it " woman does not exist pas" (according to the famous formula of Lacan), the positivity of its sex does not exist, one cannot label it (whereas the man would be " with the article of the mort") and it is what makes its specificity. The only means of avoiding this pitfall would be of métaphoriser the female sex like phallic, but in this case a problem of coherence arises, the 3 Réel orders, Symbolique and Imaginary do not recut themselves. Nevertheless, the article the pleasure of the woman (in Encore , Séminaire XX) brings a lighting interesting even if it can appear partial from the strictly scientific point of view. Here, Lacan seems to say that if there is something of the woman who resists the seizure by the language, it is probably because there exists in her something which basically connects it to the mystic and the unutterable one.
See too
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