**6. Conclusions**

The human mind relies on projective identification as a way to evacuate distressing emotions ([19], pp. 89–94). Various interpersonal strategies can be relied upon in order to insert helplessness and pain feelings into suitable recipients. Within groups, this phenomenon is obvious whenever a racial or political minority gets to be the focus of irrational devaluation, hostility, or overt aggression. Within Bion's conceptualization of group functioning, such interpersonal phantasy corresponds to the activation of a flight or fight basic assumption [20].

The Catholic clergy and the LGBT community confront each other within contemporary political scenarios. They feature one and the same relationship to the inner mother, but two different strategies to handle Oedipal anxieties. The Church ministers try to incorporate the goals of the parental couple. Repression withdraws the experience of the sexually interacting parents from both the individual and the community awareness. In a way, the Catholic ascetic's choice replicates the interpersonal organization of latency when, within the family, parental sexual life is obvious, but never to be seen or acknowledged.

LBGT activists, on the other hand, are keen to make as public as possible their sexual experience. A particularly cherished goal is the exposition of the Catholic believer and clergyman to homosexual issues and ideals. Inasmuch as antidiscrimination laws generally include the enforcement of celebratory days and courses in all schools, implicitly including Church administered institutions, they seem to be designed to let the adversary group's unconscious defensive strategy organization falter and yield, to confront them with a basic feeling of helplessness and exclusion from pleasure and enjoyment.

The omnipotent and narcissistic quality of such an unconscious strategy may not be completely concealed. No doubt, it offers short-term effectiveness and can sooth basic Oedipal distress. But it will never allow the individual to change position within the Oedipal chessboard of the inner primal scene.

As the case of Carlo shows us, social life gets us consistently in touch with couples: happy, unhappy, troubled. The experience of exclusion from the parents' coitus gets

*Vicissitudes of the Oedipal Organization, and Their Impact on the Anticlerical Polemic DOI: http://dx.doi.org/10.5772/intechopen.107392*

replicated ad libitum in everyday interpersonal life. Although the father's position in the primal scene is far from easy, the persistent pre-Oedipal attachment to the mother object will keep the individual feeling inadequate and left out for life.
