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Conceptualizing of the superego as a set of persecuting objects directed against genitality of the subject, taking in consideration the centrality of the oedipal conflict and, furthermore, the death instinct as a result of the internalization of destructive experiences for the individual, the superego is an integral part of the instinct of death. For Garma, therefore, masochism is the fundamental element in neurosogenesis.
IV. B. Arnaldo Rascovsky
Arnaldo Rascovsky extends this conception further when he locates the origin of all psychopathological behavior within the realm of filicidal tendencies of the subject’s parents. Consequently, his understanding of the psychopathology follows from the understanding of filicide , as “(...) all the parental actions that disturb the psychosomatic integration of the child within different items that we synthesize with the following denominations: murder, mutilation, denigration, mistreatment, neglect and abandonment” (1974, p.316). Such a filicidal action is continued in the relation of the Ego to the super-ego. The parricidal tendencies are secondary to the filicidal ones and obey the mechanism of identification with the aggressor (1974, p. 314). Rascovsky traces the expressions of filicide in the mythologies of various peoples and in the Bible, which he finally considers as the foundation of the monotheist conception and the sociocultural process (1981). IV. C. Mauricio Abadi Mauricio Abadi develops in his book “Renacimiento de Edipo” (1977) a re-reading of the Oedipus Complex from a new interpretation of the “Oedipus King” of Sophocles. As a result of this new conception of the nuclear complex, the elements that intervene in the conflict are other than those established classically. For Abadi, the motivation for all behavior is the anguish of death . In turn, any attempt to interpret the manifestations of a subject can only be understood in a triadic dynamic. The characters of the father, mother, and son, present in the Freudian conception of the Oedipus are replaced by roles, which, as such, can be simultaneously or successively occupied by any of the factual figures. These roles are the following: the retentive, the extractive and the filial role. If the fundamental anguish is that of death, both for the father and for the mother, what assures the survival, imaginarily, is the possession of the child. In this way, the fantasy of eternal pregnancy is, for both sexes, universal. Concealed by the patriarchal organization, male envy accompanies the possibility of women becoming pregnant. This is the origin of the custom ‘couvade’, well documented in several primitive cultures, whereby the prospective father mimics the labor and delivery while his wife is giving birth. The model chosen by Abadi to account for the way in which the three specific roles and the specific anxieties that accompany this dialectic are interrelated is that of birth, with the
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