1AC

The Oedipal Complex fills the Gaps in Psychic Impulses throughout Later Neurosis
(Freud, Sigmund. 1913. The Interpretation of Dreams)

According to my experience, which is now large, parents

play a leading part in the infantile psychology of all later neurotics,
and falling in love with one member of the parental couple and hatred of the other help to make up that
fateful sum of material furnished by the psychic impulses, which has been formed during the infantile period, and
which is of such great importance for the symptoms appearing in the later neurosis. But I do not think that psychoneurotics are here
sharply distinguished from normal human beings, in that they are capable of creating something absolutely new and peculiar to themselves. It is far more probable,
as is shown also by occasional observation upon normal children, that in their loving or hostile wishes towards their parents, psychoneurotics only show in
exaggerated form feelings which are present less distinctly and less intensely in the minds of most children. Antiquity has furnished us with legendary material to
confirm this fact, and the deep and universal effectiveness of these legends can only be explained by granting a similar universal applicability to the above-
mentioned assumption in infantile psychology.

Further Proven through Lacan’s Mirror Stage, We live our lives subconsciously striving
to attain that which we see in our maternal figure. That knowledge distribution
becomes Oedipalized
Rüdiger Safranski. Martin Heidegger: Between Good and Evil. Trans. Ewald Osers. Cambridge, MA/London: Harvard UP, 1998.
http://www.english.hawaii.edu/criticalink/lacan/index.html.DA=1/27/27.-SVJK)
The idea of the "mirror stage" is an important early component in Lacan’s critical reinterpretation of the work of Freud. Drawing on work in
physiology and animal psychology, Lacan
proposes that human infants pass through a stage in which an external
image of the body (reflected in a mirror, or represented to the infant through the mother or primary
caregiver) produces a psychic response that gives rise to the mental representation of an "I". The
infant identifies with the image, which serves as a gestalt of the infant's emerging perceptions of selfhood, but because the
image of a unified body does not correspond with the underdeveloped infant's physical vulnerability and
weakness, this imago is established as an Ideal-I toward which the subject will perpetually strive
throughout his or her life.

The Oedipalization of knowledge distribution reifies the heteronormative proclivities

of the status quo through our systems of modern education
Pinar, F. William.1998.Queer Theory in Education.Lawrence Erlbaum Associates, Publishers. Louisiana State University.
https://books.google.com/books?id=aktK5gtHJeEC&pg=PA191&lpg=PA191&dq=oedipalization+of+knowledge+distribution&source=bl&ots=krk
c6XS1tD&sig=AXP_8V6SAbIRY-_r_FINPNRZUeE&hl=en&sa=X&ved=0ahUKEwjazZGqkeTRAhUO-mMKHfSoCmYQ6AEILjAD#v=onepage&q&f=false
.DA=1/27/17 –SVJK)

Hocquenghem (1978) observes that “the law is clearly a system of desire, in which provocation and voyeurism have their own place” (P. 52).
Systems of knowledge production and distribution, such as school curricula, are likewise systems, or in the present
context, codifications of desire. The knowledge we choose for presentation to the young is in one sense like
the parts of our bodies we allow them to see. Both the physical body and the body of knowledge are
cathected objects, and the decisions and policies regarding them follow from our own organization and repression
of desire. This is not to ignore the so-called internal logic of the curriculum, those technical considerations which
accompany its formulation and presentation. Nor is it to ignore its political, economic, and social functions. However
the present view does aspire to [are] situate[d], although not reduce, these considerations and functions oedipally. Doing so
reveals how curriculum reproduces compulsory heterosexuality and homosexual repression: the over
Queerness comes before all impacts. Compulsory heterosexuality is the root cause of
oppression. Progress cannot be achieved without a radical restructuring of male subjectivity.
Pinar, Professor at Louisiana State, 2003. (William F., Journal of Homosexual Studies, JCE)
It is queer theory that has enabled me to understand that the democratization of American society cannot proceed without a radical
restructuring of hegemonic white male subjectivity (Savran, 1998; Boyarin, 1997). Indeed,
hegemonic male subjectivity must be
brought to ruin, shattered as Kaja Silverman (1992) and Leo Bersani (1995) have suggested, its narcissistic unity dissolved, its
repressed feminine composition reclaimed, homosexual desire (now collectively sublimated into identification with
the oedipal “father” and a fascistic fraternalism) re-experienced. “The straight mind valorizes difference,” Bersani (1995, p.
39) asserts. The association of compulsory heterosexuality [is viewed] with a hierarchical view of difference– an association
elaborated earlier by Monique Wittig (1992)–I understand psychoanalytically. Bersani reminds us that Kenneth Lewes (1988) theorized male
heterosexual desire as the complicated consequence of flight to the father following a horrified retreat from the mother. So conceptualized,
hegemonic male heterosexuality is constructed upon and actively requires a traumatic privileging of
difference. “The cultural consolidation of heterosexuality,” Bersani writes, “is grounded in its more fundamental, non-reflective
construction as the compulsive repetition of a traumatic response to difference” (1995, p. 40). In this regard, “the straight mind might
be thought of as a sublimation of this privileging of difference” (Bersani, 1995, p. 40). In addition to psychoanalytically-
inspired studies, cross-cultural anthropological research (see Gilmore, 1990) also underlines the defensive and traumatic character of much
male heterosexual desire. The compulsory production of an exclusively heterosexual +orientation in men
appears to depend(s) upon a misogynous identification with (and suppression of desire for) the father as well as a
permanent and ongoing disavowal of femininity, associating it with castration, lack, and loss. In the
United States (as well as in other former slave states and colonial powers, although each differently), this gendered formation is
racialized, and “race” is gendered. In the social production of hegemonic (white) masculinity, the
fabrication of masculine identification requires the relocation of repudiated desire onto others who
are already fictionalized (constructed as, for instance, stereotypes), that is, whose civic existence corresponds to
their imagined and often sexualized existence in the white male mind

That Means Any shift from the status quo requires a movement of De-Oedipalization,
Pinar, F. William.1998.Queer Theory in Education.Lawrence Erlbaum Associates, Publishers. Louisiana State University.
https://books.google.com/books?id=aktK5gtHJeEC&pg=PA191&lpg=PA191&dq=oedipalization+of+knowledge+distribution&source=bl&ots=krk
c6XS1tD&sig=AXP_8V6SAbIRY-_r_FINPNRZUeE&hl=en&sa=X&ved=0ahUKEwjazZGqkeTRAhUO-mMKHfSoCmYQ6AEILjAD#v=onepage&q&f=false
.DA=1/27/17 –SVJK)

To attack patriarchy and fascism in their graduated and symbolic forms requires attacking one’s own
internalizations of them, however subtle their expression. We men are our father’s sons; he resides
within us, and his relation to his wife and to his children resides there as well. It is not only the Father
we must resist, but our internalized relationship to Him. To be sure, working with one’s relation to Her is useful and
important. One can strive to become a feminist man. At some point, however, it is our repression of Her and
identification with Him, with one’s compulsory heterosexuality,” that must be unearthed and confronted. Political
attitudes and actions are informed characterologically as well as systemically. In addition to a politics of the
state, there is a politics of the individual, a hierarchy of internal object relations. If we are male and
straight, it is likely we have repudiated the woman in us for the fabricated male we were and he
pretended to be. In our renunciation of Her and the identification with him we are committed to become Father
ourselves, regardless of the political content of our rhetoric. And in becoming Father we will require wives and
children, and the hierarchialization of power will be reproduced, however consciously denied or
resisted. We might cease our longing to become the Father, and instead long for Him, seducing Him, bringing Him down to us, in bed, on
the floor, no longer son-father, now lovers. In the act of love we might become brothers, and as brothers we might help Her to become our
sister.
De-oedipalization is pro-feminist, and during the present historical moment, homosexual. It represents the
decodification of desire, the dehierarchialization of power. It is the deterritorialization of the libido, the depossession of
persons. In the discovery and expression of homosexual desire, we crack the dam of repression,
psychological and political. What is leaked stains the social fabric, altering its composition even if it is
reincorporated

We the youth De-Oedipalize through our fantasy, which becomes the media, which
becomes the fantasy, which becomes the media, you get the point. This is hyper-
entrenched through our education system, and its objective goals
João Pedro Fróis. (2010). Lacan in Art Education. Visual Arts Research, 36(2), 1-14. doi:10.5406/visuartsrese.36.2.0001.
http://www.jstor.org/stable/10.5406/visuartsrese.36.2.0001. DA=1/27/17. –SVJK)

Let us then look at the contribution of two of the authors who have most used concepts advanced by Lacan—though I will not engage in an
exhaustive analysis of their contributions. One contemporary writer on art education who uses the Lacanian theoretical structure in
a radical way is jan jagodzinski (2004, 2010). jagodzinski has centered his attention on the importance of subjectivity in
education, referring to some Lacanian and post-Lacanian paradigmatic concepts, as do Slavoj Žižek and Joan Copjec, “who dwell on the
psychic register of the Real,” and Gilles Deleuze and Félix Guattari, whom jagodzinski uses “as sources of a renewed way to escape
representation and identity.”7 In Youth Fantasies: The Perverse Landscape of the Media (2004), jagodzinski presents an analysis of
the relationship of youth with the new media, extendable to a generalized way of social being. In his
words, if we wish to better understand “youth fantasies,” we should frame them within a context of de-
Oedipalization or post-Oedipalization, as a loss of trust in authority (in the etymological sense) that is currently under way. This situation
is marked by a change from a culture of desire to a culture dominated by drive. jagodzinski sees Western
culture as being dominated by neoliberal values supported by what he calls designer capitalism and what other authors, such as
Gilles Deleuze, call the controlling and controlled society. For jagodzinski, educators are currently confronted by a
learning, hypernarcissistic subject, of whom demands of various degrees of complexity are made, in a
hyperaestheticized society, controlling individuals’ desires and aspirations, where the maxim of “learning to learn,” of
training the subject to deal with the information society, has become the most widespread form of school learning. Being
prepared for market needs is the most important concern for “education designers.” This idea has deeply penetrated Western and
industrialized societies.

Our expression of the fantasy through art provides a methodology of fighting the
oedipal resistant to repression
João Pedro Fróis. (2010). Lacan in Art Education. Visual Arts Research, 36(2), 1-14. doi:10.5406/visuartsrese.36.2.0001.
http://www.jstor.org/stable/10.5406/visuartsrese.36.2.0001. DA=1/27/17. –SVJK)

Almost all psychoanalytic theorists of art—from Carl Jung’s (1875–1961) student Erich Neumann (1959/1974) to psychoanalyst and
art historians Ernst Kris (1964) and Anton Ehrenzweig (1967)—stressed the role of primary forms in the process of art
creation and expression. This psychoanalytic tendency to associate the aesthetic with primitive forms of
perception started with Freud, who stressed that art experience allows primitive fantasies to escape
repression, at least in part, and thus attain a symbolic satisfaction. In this line of thought, the central nucleus of art
creation and perception involves a certain type of regression of the subject’s personality to forms of
consciousness bearing qualities considered primordial, which can assume one of many qualities: a ready access to instinctive and
sensorial forms of individual experience; a primordial union between the self and the surrounding world; a link
between signifier and signified; and an impression of freedom regarding the rational, and daily and scientific
conventionalism (Sass, 1994).
Both Liberal Ideologies and the Alt Right use Speech Codes to Censor this Artistic
Expression
Adler,Amy.December 1996. What's Left: Hate Speech, Pornography, and the Problem for Artistic Expression.California Law Review.
http://scholarship.law.berkeley.edu/cgi/viewcontent.cgi?article=1633&context=californialawreview. DA=1/27/17.-SVJK)
But a major problem looms: leftist censorship is on a collision course with a new kind of political speech
that is developing in outsider communities. As the legal academy struggles with the question of how to control disturbing or possibly harmful
representations of marginalized groups, a similar debate has been raging in the art world, yet it has yielded strikingly different results. While
the new censors want to ban speech to achieve their goals, the new artists want to use and exploit the very
speech that censors would ban.12 Race, gender, and sexual orientation have become the subjects of art,
and art has become a central medium to activists concerned with achieving equality in these realms. 3 This turn
toward the political in art has been intricately bound up with the "culture wars"" of the past seven years, both responding
to and provoking an escalating series of right-wing attacks on artistic expression. Ironically, however, many of the latest
assaults on artistic expression have come not just from right-wing sources, but from outsider groups themselves. 6 This
conflict is odd given that the new censorship and the new political art tend to be motivated by the same goal: the pursuit of equality for
outsider groups. And yet, theleft has increasingly attacked art, denouncing it as racist or sexist even when the artists
responsible for the work claim that they intended to criticize
racism and sexism. 7 How could this have happened? How could
leftist censors have generated theories that now threaten activist speech arising in their own communities? The
answer stems from a dangerous combination of two factors: (1) the surprising nature of the new political art, and (2) the naive interpretive
theories that underlie the new censorship proposals. Leftist censors have overlooked a dramatic shift in
contemporary political and artistic speech that directly defies their theories-the move toward a subversive use of hate speech
and pornography. Thus, while leftist censors propose banning certain harmful words and images, a remarkable thing is
occurring: activists and artists are increasingly using these very same words and images as part of their political
discourse.

The lack of queer art is not a tacit coincidence, but a specific act of censorship
Kimberly Cosier and James H. Sanders III.2007.Queering art teacher education.
https://www.academia.edu/417266/Queering_Art_Teacher_Education .DA=12/21/17.-SVJK)

As art educators we must be willing to purge the biases embedded in the teaching of art histories, criticism and technologies. By encouraging
colleagues and pre-service educators to take on these challenges, we help them illustrate their sensitivity to LGBTQ students’ epistemologies,
and ‘unthink’ (Britzman, 1998) social injustice. The
dearth of queer data in text book annotations and labels on museum walls
help rationalize mandatory heterosexuality by (un)intentionally editing out all things queer as
‘inappropriate or inconsequential. Acknowledging the (homo)sexuality of living and historic artists is thus
important. An artist’s identity and the social context in which the work was produced can inform(s) student readings of
a subject’s gaze, and help them decode imbedded messages. Armed with alternate knowledge students are better able to
decide how they might best enter the battle for human rights. Acknowledging the existence of sexual difference, educators
can challenge(s) heteronormativity; that “world view in which the framework, points of reference and assumptions are all
heterosexual”(Stychin & Herman 2001, p. 260). By confronting homophobia – the irrational fear or hatred of lesbians and gay men – educators
may begin to resist conscription into compulsory heterosexuality. Art educators of all identifications and teaching at all levels may effectively
combat injustice by creating curriculum and classroom conversations that acknowledge the value and importance of LGBTQ/artists, students,
families and colleagues – those whose histories have seemingly been lost, and whose futures hang in the balance amidst rising anti-homosexual
legislation in the U.S.

Betsy Devos wants to fund anti-gay schools, putting the decision to accept sexuality in
the hands of the parents. We’ve talked about why that’s a problem
Bendery, Jennefer.05/24/17. Betsy DeVos: If States Discriminate Against LGBTQ Students, It’s Cool By Me.DA=12/21/17-SVJK)

WASHINGTON ― Education Secretary Betsy DeVos

said Wednesday that states should have the flexibility to decide
whether schools can discriminate against LGBTQ students ― even if those schools get federal money .
During a testy exchange in a House Appropriations subcommittee hearing, Rep. Katherine Clark (D-Mass.) told DeVos about Lighthouse
Christian Academy, a private school in Indiana that receives state voucher money but denies admission to students from families where there is
“homosexual or bisexual activity” or someone “practicing alternate gender identity.” Clark asked DeVos, whose budget seeks a $250 million
increase for projects that include vouchers for private schools, if she would step in if that Indiana school applied for such federal funding.
DeVos replied by saying she supports giving flexibility to states. “For states who have programs that allow
for parents to make choices, they set up the rules around that,” she said.
 Thus the plan: The united states federal government should extend
the results of Tinker V. Des Moines to extend protections to both
sexual expression and all forms of artistic expression

Our language doesn’t just de-oedipalize. It subverts attempts at cooption, turning

them on their heads
Adler,Amy.December 1996. What's Left: Hate Speech, Pornography, and the Problem for Artistic Expression.California Law Review.
http://scholarship.law.berkeley.edu/cgi/viewcontent.cgi?article=1633&context=californialawreview. DA=1/27/17.-SVJK)
In recent years, advocates of rights for women, gays, lesbians, blacks, and other outsiders have turned increasingly to a
subversive style of political argument. Using this subtle and pervasive mode, "victims" adopt the language of
"victimizers" to turn oppression on its head . Just as African-Americans once co-opted the formerly racist label "black" and
converted it into a term of respect, homosexuals are increasingly embracing the derogatory word "queer," and many women are relying on the
vernacular of pornography to advance women's rights. Thus, rather than creating a new language free of homophobic , racist, or
sexist imagery, many activists have begun appropriate[e]ing such imagery as a means of subverting and attacking it from
within. This technique-which draws on a variety of related practices including "appropriation,"18 "excorporation, ' 9 "subversion,
' "20 or "deconstruction"2 -recurs throughout activist artwork.22 It may function on multiple levels: to frame the horror and absurdity
of the speech it appropriates, to erase its sting by taking it as its own, to borrow its effectiveness, or to destroy
its power to hurt. This kind of language, which I shall argue is as central to leftist political movements as are the calls
to ban hate speech, bears a deliberate resemblance to the very racist, sexist, or homophobic speech it attacks. And yet, leftist censors
have not accounted for this large sector of speech that is vital to their own goals and that directly defies their own
theories. A consideration of this problem is crucial for any theory of censorship, but particularly for leftist censorship, because, as I shall argue,
subversion lies at the heart of the leftist activist speech tradition.

These artistics performances are the best way to queer spaces, the best case scenario
of queer struggle is to create spaces where the struggle isn’t necessary
Ramirez, Queer Latina/o Community histories Professor at UCSB, 2005 (Horacio N. Roque, from Queer Migrations: Sexuality, U.S. Citizenship, and Border
Crossings, pp. 184. SVJK)
Hardly a static and predictable response to systems of marginalization and exploitation, cultural work travels with its makers. Queers move
with their cultures, reinventing in their migrations the forms and meanings with which they invest their products. As cultural productions,
they open spaces for dialogue and reflection. As audience members exit theaters, health agencies, and other venues for
viewing and experiencing these productions collectively, they engage each other and themselves with the images
and the words, considering technical questions along with content, intent, and impact. In this regard, cultural productions
construct social space and facilitate further opportunities for creative interplay-feelings, thought, and social
action thus intersected. In this tradition, El Corazon Nunca Me Ha Mentido and Del Otro Lado were critical interventions into notions of
the state, of citizenship broadly defined, and of queer bodies in transit between local and global histories
 Framing
Debate is education. This is a critical site to interrogate heterosexuality
Elia, Professor @ San Francisco University, 2003.
(John, Journal of Homosexuality, Vol. 45, no. 2/3/4, p. 64, JCE)

Akin to organized religion and the biomedical field, the educational system has been a major offender.
Wedded to disseminating the idea that heterosexuality is the ultimate and best form of sexuality,
“Schools have maintained, by social custom and with reinforcement from the law, the promotion of
the heterosexual family as predominant, and therefore the essence of normal. From having been
presumed to be ‘normal,’ heterosexual behavior has gained status as the right, good, and ideal
lifestyle” (Leck, 1999, p. 259). School culture in general is fraught with heteronormativity. Our society has long
viewed queer sexualities as “. . . deviant, sinful, or both, and our schools are populated by adolescent peers and adult educators who share
these heterosexual values” (Ginsberg, 1999, p. 55). Simply put, heteronormativity and sexual prejudice pervade the
curriculum at the elementary, secondary, and post-secondary levels (for examples of this and ways of intervening,
see: Adams, Bell, & Griffin, 1997; Letts & Sears, 1999; Lovaas, Baroudi, & Collins, 2002; Yep, 2002). Besides the hegemonic hold
schools have had regarding a heterosexual bias, school culture continues to devote much energy to
maintaining “. . . the status quo of our dominant social institutions, which are hierarchical,
authoritarian, and unequal, competitive, racist, sexist, and homophobic” (Arnstine, 1995, p. 183). While there has
been modest success in addressing various forms of prejudice in schools (Kumashiro, 2001), what is sorely lacking is serious attention to how
the intersections of race, class, sexuality and gender are interwoven and dialectically create prejudice (e.g., racism, classism, and
hetero[sexism]). Schools
would be an ideal site to interrogate, and begin to erode, the kind of hegemony
upon which heterosexism rests and is supported. To date, not much is being done in a systematic
fashion to disrupt the ways in which U.S. schooling has perpetuated such hierarchies. It seems to me
that sexuality education is ripe for the opportunity to challenge heterosexism in school culture; however,
public school-based sexuality education is presently in serious crisis, as it has turned mostly to the business of pushing for abstinence- only
sexuality education. According to federal legislation, states that accept funding for this form of sexuality education require that young people
are taught to abstain from sexual activity until they get married. This has numerous implications for relationship construction; a more in-depth
description and analysis of this form of sexuality education will follow later in this essay.

We as debaters are implicated in the maintenance of the homo/heterosexual binary

and heteronormativity. We must join queer theorists in talking about and theorizing
about how to solve the problems that heteronormativity presents in order to prevent
the social, cultural, sexual, and systemic violence that is forced upon disenfranchised
groups every day. OUR DISCOURSE SHAPES THE WORLD – AND SO DOES THE BALLOT
Yep et al 03, Lovaas, and Elia, Professors @ San Francisco University, 2003. (Gust, Karen, and John, Journal of Homosexual Studies, Vol. 45,
No. 2/3/4,, pp. 47-48, JCE)

Communication scholars, like researchers in other areas of academic study, are profoundly involved and deeply implicated
in current systems of power as they produce and disseminate knowledge. In his power/knowledge matrix, Foucault
reminds us that knowledge and truth are closely interconnected. He writes, Each society has its regime of truth, its “general
politics” of truth: that is, the types of discourse which it accepts and makes function as true; the mechanisms and instances which enable one to
distinguish true and false statements, the means by which each is sanctioned; the techniques and procedures accorded value in the acquisition
of truth; the status of those who are charged with saying what counts as true. (Foucault, 1980, p. 131) In other words, communication scholars
are inextricably involved in current regimes of power and knowledge. As
such, communication scholars are profoundly
implicated in the maintenance of the homo/heterosexual binary, the fundamental conceptual pair
that organizes modern Western discourses of sexuality. In the academy and elsewhere, institutional heterosexuality,
through the process of normalization, becomes heteronormative. Heteronormativity produces “the equation
‘heterosexual experience = human experience’” and “renders all other forms of human sexual expression pathological,
deviant, invisible, unintelligible, or written out of existence” (Yep, 2002, p. 167). More simply put, heteronormativity is violent and
harmful to a range of people across the spectrum of sexualities, including those who live within its
borders. Aware of the mobility of power relations, queer/quare theorists from a variety of disciplines have provided analytical tools to
create new openings and <CONTINUED> <CONTINUED> possibilities of change and transformation. Such scholars are not interested in speaking
for others, providing definitive solutions, proclaiming transhistorical generalizations, declaring transcultural knowledge, or making universal
pronouncements. These queer/quare theorists and activists are invested in “detaching the power of truth from the forms of hegemony, social,
economic and cultural, within which it operates at the present time” (Foucault, 1980, p. 133). Committed to the celebration of human
differences and dedicated to the interrogation of the normalizing technologies of power, these interdisciplinary scholars and community
activists scrutinize the homo/heterosexual binary as the foundation of current discourses of sexuality, and critically examine heteronormativity.
As a communication teacher and scholar who travels across academic disciplinary boundaries, I invite communication scholars across the
spectrum of social locations to join
these theorists and practitioners in this radical project to expand, stretch, reorient, and
re-map the conceptual landscape of the field of communication. I urge communication teachers and scholars to
interrogate and unpack the homo/heterosexual binary, disentangle and demystify the power of
heteronormativity in our scholarship, pedagogy, and cultural politics, and to create and produce historically specific and
embodied racialized knowledges of the human sexual subject.
2AC Blocks
 They Say: Psychoanalysis bad
Experimental data and empirical evidence prove the validity of psychoanalysis – their
authors are dogmatic hacks.
Petocz 15 – PhD in Psychology, currently teaches history, psychology, and critical thinking at the University of Western Sydney. Visiting
researcher at the Department of Philosophy, Kings College, London University in 2000 (Agnes, 1/12/2015, “The scientific status of
psychoananalysis revisited”, Philosophy, Science, and Psychoanalysis: A Critical Meeting // SM)

A reservoir of experimental data pertinent to Freud’s work currently exists and, as we have shown in detail, offers
support for a respectable number of his major ideas and theories … However, a sizeable proportion of those observers
who are presumably concerned with evaluating the standing of psychoanalysis have simply refused to
acknowledge the existence, or accept the credibility, of such findings. (Fisher & Greenberg, 1996, pp. 284-285) After a
hundred years of controversy, we can now put to rest the criticism of psychoanalysis that it s most fundamental
assertion- the importance of unconscious processes—is mistaken or without empirical foundation. The data are
incontrovertible: consciousness is the tip of the psychic iceberg that Freud imagined it to be. (Western, 1999, p. 1097) There is a
cornucopia of empirical evidence in the cognitive neurosciences, attachment field, infant-observation
research, developmental psychology, clinical psychopathology, and the therapeutic process that are
corroborations, validations, extensions, revisions and emendations of Freud’: contributions. (Mills, ZIIJ7, p. 540)
They Say: Freud is a dumbass