Recently, for a project I’m intermittently working on, I’ve been reading a lot of primary feminist theory. Since my thoughts on such matters have been getting regularly stimulated by this reading, it means you’re going to have to put up with me sharing some of them… particularly the ones which little bearing on my project and, thus, have no other outlet.

So let’s start with Freud’s concept of penis envy. Boiling it down to its most basic form, Freud’s theory goes something like: At some point during puberty, girls figure out that they don’t have penises and boys do. The girl, discovering this, becomes jealous that the boy has a penis and she doesn’t.

This is stupid enough — since it implicitly assumes that a vagina is the mere absence of a penis — but Freud isn’t done yet: Because the girl wants a penis, she naturally wants her father’s penis. This translates into a sexual desire for her father. And since this sexual desire for her father is forbidden, she defensively shifts her sexual desire from her father to men in general.

Freud had issues. This much is clear.

(Please note, I am not making this up. It should also be noted that, since a vagina is not the mere absence of a penis, it would make just as much sense — using Freud’s logic — to say that men are possessed of “vagina envy”.)

Which brings me to Betty Friedan’s The Feminine Mystique. Friedan makes a pretty much indisputable argument that Freud’s theory is abject bullshit: If a woman in Victorian Europe envied a penis, she did so only insofar as it represented the social justice and opportunity which was automatically afforded to men and denied to her.

In other words, Freud was a product of his time… and a sex-obsessed one at that.

However, insofar as Freud was describing in sex-obsessed and metaphoric terms a legitimate psychological facet of women in Victorian Europe — i.e., their envy of the social opportunities men possessed and they lacked — there can be valuable insight gleaned from Freud’s theory.

Because, in point of fact, Freud still isn’t done: Penis envy persists after the woman matures into a socially acceptable sexual love for men who are not her father. (I feel silly just typing that.) A woman eventually satisfies that penis envy by having a son, and thus coming into possession of a penis of her own. (I feel even sillier typing that.)

Okay, let’s strip away Freud’s sex-obsessed silliness. Metaphors aside, what the heck is he talking about?

Friedan makes the very compelling argument that, when a woman finds her own growth as an individual cut off by social injustice, she will attempt to find other outlets through which she can express herself.  And one of these outlets is through her own children: Unable to live her own life fully, the mother tries to find fulfillment through the accomplishments of her children.

In truth, we can strip the words “woman” and “mother” out of the preceding paragraph entirely: It remains equally true for all human beings. And certainly we are all familiar with both fathers and mothers trying to make their children live out their own thwarted dreams.

This is bad enough in itself, but Friedan makes the wider point that — in post-war America — the oppression of woman had reached a point in which the common housewife was becoming literally infantilized. (Her argument is lengthy, well-documented, and, frankly, horrifying to my modern eyes, even though I was already largely familiar with the societal injustices she was describing.)

In that environment, the natural impulse for women to try to live out their thwarted dreams through their children becomes even more severely damaging to the child’s psyche: The dreams and goals of the mother, having become infantilized, arrest the child’s ability to mature into an adult. The result can be grossly summarized as a “momma’s boy”.

Which brings me to the relatively random thought I wanted to share with you: I wonder how much of this emergent social phenomena in the late 1940’s, 1950’s, and early 1960’s — as revealed in painstaking detail by Friedan — resulted in both the creation and popular resonance of Psycho. In Psycho, Norman Bates is so literally trapped in an infantilized state as an extension of his mother’s will that he becomes her to some very real extent. When a woman becomes desirable to him — a symbol of sexuality and potential maturity which would break his pyschotic connection with his mother — he kills her.

To what extent did Psycho grow out of the deep social discontent that Friedan documents in The Feminine Mystique? And to what extent did audiences, experiencing that social discontent in their own lives — whether they recognized it for what it was or not — find the traumas of their own lives writ into the tragedy of the film?

Of course, on the other hand, the film can also be read as subconsciously supporting the darker side of the culture which gave it birth: Norman’s victim is portrayed, however briefly, as a successful and independent woman pursuing a career outside of the house… a direct threat to the feminine mystique of a woman finding her complete fulfillment in the duties of wife and mother. Having posed that threat to “proper womanhood”, she is violently “put in her place” by the male killer.

Did those supporting the malfunctioning society of the 1950s find as much satisfaction in the film as those who were consciously or unconsciously rebelling against it?

Property and the History of Women Minneapolis School Board 2002 – Goal 1: Setting a Standard Post-Election Democrats – Coda: Clumsy and Half-Hearted