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To cite this article: Amber Jacobs (2004) Towards a structural theory of matricide: psychoanalysis, the Oresteia and the
maternal prohibition, Women: A Cultural Review, 15:1, 19-34, DOI: 10.1080/0957404042000197170
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A M B E R J A C O B S
Towards a Structural
Theory of Matricide:
Psychoanalysis, the
Oresteia and the
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Maternal Prohibition
concepts derive from this: the superego in classical theory, the Law
and the Symbolic in Lacanian thought. This group of concepts is
linked by the reference to castration and to sublimation as the fate of
the instincts. On the other hand, we never hear of the dead mother
from a structural point of view . . . Matricide does not involve the
dead mother as a concept, on the contrary; and the concept which is
underlined by the dead father, that is to say the reference to the
ancestor, to filiation, to genealogy refers back to the primitive crime
and the guilt which is its consequence (Green 1996:144, my
emphasis).
What is now becoming apparent in the most everyday things and in
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the whole of society is that at a primal level, they function on the basis
of matricide. When Freud describes in Totem and Taboo the murder
of the father as founding the primal horde, he forgets the more archaic
murder, that of the mother, necessitated by the establishment of a
certain order in the polis (Irigaray 1991:36).
Considering these two passages together, we can identify the theoretical
crux of the debate as one concerning the question of generative loss. That
is, filial inheritance and symbolic genealogy have hitherto been theorized
as contingent on patricide and its vicissitudes. The status of matricide as
a non-concept—the denial of its structural function in psychoanalytic
discourse—begs for close attention. In the above quotations, Green and
Irigaray are both commenting on the occlusion of matricide in psycho-
analytic theory. Irigaray suggests that Freudian psychoanalysis reflects a
situation wherein matricide forms a blind spot of western patriarchal
civilization. Green addresses the same problem but more ambiguously.
It is not clear whether he is saying that we ought to hear about the dead
mother from a structural point of view or if he is implying that there are
good reasons why we do not.
In the first instance, what we can ascertain is that Oedipal theory has
patricide as its central concept in its conflation of generative loss with
murder of the father. What is it about matricide that denies it conceptual
status? That is, why does matricide and its vicissitudes (unlike patricide)
not give way to the generative structural loss that allows for symbolic
genealogy? Second, can we theorize a matricidal structure that organizes
a different kind of loss, one that may not necessarily involve the partic-
ular loss (murder, castration) outlined in the Oedipal paradigm? Or, in
other words, must the conception of a structural maternal genealogy
follow the same logic that dictates that symbolic generative inheritance
be absolutely dependent on the particular version of loss that the patri-
cide/castration model describes? Might there not be an alternative model
of loss that can be both structural and generative but that involves a
RWCR0957404042000197170.fm Page 22 Monday, March 15, 2004 4:45 PM
in the order of the symbolic laws. Irigaray has analysed the matricidal
fantasies operating in the male imaginary but she has not addressed the
problem of theorizing the specific underlying matricidal law that
prohibits these fantasies. Addressing the question of a matricidal law
allows us to formulate a different configuration of loss and structure that
does not adhere to the particular conceptualization that informs the
patricidal structural economy.
Thinking about the mother in terms of a prohibitive structural law
necessitates a radical paradigmatic shift within psychoanalytic theory
and practice. For some theorists, a maternal structural function is
impossible by definition. To give symbolic structuring power to the
mother means to dislodge the paternal monopoly on symbolic func-
tioning and conceive of co-existent structures that produce a variety of
unconscious fantasies and a variety of modes of symbolization.
Rethinking the definition of the symbolic in this way means, in this
context, to work towards the possibility of the inclusion of the maternal
as an active element in the symbolic network, and towards an under-
standing that proposes a dynamic heterogeneous symbolic with potential
for reorganization and transformation. This is extremely important
because it implies a re-theorization of the concept of the structural
function and in turn the relation between the symbolic and the social.
While the determining power of the symbolic is not denied here, it must
not be taken to be absolute, which would foreclose the possibility of its
reorganization. To imply that the structure is prior to social organization
renders social transformation impossible. The hypothesis here—which
informs or underlies the attempt to expand the theory of the symbolic via
formulating a matricidal law—supposes that the exclusion of the maternal
structural function from the dominant symbolic order is not inevitable.
Returning to the Oresteian myth is part of a strategy that aims to
subvert the current hegemony of the Oedipal patricidal/castration model
in psychoanalytic theory on which psychoanalytic feminism is
RWCR0957404042000197170.fm Page 24 Monday, March 15, 2004 4:45 PM
Zeus lusted after Metis who did not reciprocate his feelings. In order
to escape his advances, Metis changed into all different forms but was
unsuccessful and caught by Zeus and raped. Consequently Metis
became pregnant with Athena. Zeus’ next move was to swallow the
pregnant Metis. From inside his belly Metis spoke to him, giving him
all her knowledge and wisdom (Hesiod 1973:52).
A few months later Zeus was suddenly overcome with a most terrible
pain in his head. Finally his head split open, revealing Athena, who
sprang from his head, fully armed and with a shout. And that is the end
of Metis. She is never heard of or referred to again. She will remain in
the belly of Zeus, source of his knowledge and wisdom, incorporated
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that attempt to negotiate the loss of the loved maternal object (Abraham
and Torok 1994). While both of these psychic mechanisms pertain to
taking something inside, incorporation, according to Abraham and
Torok, is not a process but a fantasy that blocks the possibility of the
transformation of loss into symbolism. In the process of introjection the
loss of the loved object is acknowledged and mourned, allowing the loss
to be converted into words. It is through the process of introjection that
loss becomes generative. Incorporation, however, is a fantasy that
functions to deny the fact that there has been any loss at all and, in this
way, forecloses the generative properties of mourning. Accordingly, the
incorporated object is rendered unspeakable, unknowable, unable to be
mourned or to be replaced with a substitute. The fantasy of incorpora-
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Orestes, then, has suffered into truth; his guilt has mobilized the drive
to reparation and it is this that breaks the vicious circle of crime and
punishment. Orestes has supposedly re-established his good internal
object, represented, according to Klein, by Athena, and the Furies have
been transformed into the Kindly Ones. The primitive savage persecu-
tory superego has given way to a milder, more benign, protective and
mature superego built around the good object (Athena). The circle of
destruction has come to an end and, for Klein, the Oresteia depicts a final
resolution in which integration and reparation have been gloriously
achieved.
Klein reads the play as a perfect rendering of her theory of develop-
ment. Everything seems to fit into place. Yet, towards the end of her
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Bibliography
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Penguin Press.
Wieland, Christina (2000), The Undead Mother: Psychoanalytic Explorations of
Masculinity, Femininity and Matricide, London: Rebus Press.