That is to say, in Schelling's philosophy, (what previously was) a Being becomes a predicate of a higher Being; (what previously was) a Subject becomes an object of a higher Subject: an animal, for example, is immediately its own Subject, it is its living body, whereas man cannot be said to be his body, he merely has a body which is thus degraded to his predicate...
As a close reading of Lacan's text instantly attests however, the opposition we are dealing with is not that of being versus having, but rather the opposition of to have/to appear: woman is not the phallus, she merely appears to be to be phallus, and this appearing (which of course is identical with femininity qua masquerade) points towards a logic of lure and deception.
To conclude, two clichés are to be avoided apropos of the hysterical nature of feminine subjectivity:
-on the one hand, the dismissive treatment of the (feminine) hysterical subject as a confused babbler unable to confront reality, and therefore taking refuge in impotent theatrical gestures (an example from the domain of political discourse: from Lenin onwards, Bolsheviks regularly stigmatized their liberal political opponents as hysterics who "do not know what they effectively want");
-on the other hand, the false elevation of hysteria to a protest, through woman's body language, against male domination: by means of hysterical symptoms, the (feminine) subject signals her refusal to act as the empty screen or medium for the male monologue.
Hysteria has to be comprehended in the complexity of its strategy as a radically ambiguous protest against Master's interpolation which simultaneously bears witness to the fact that the hysterical subject needs a Master, that she cannot do without a Master, so that there is no simple and direct way out.
Pam Cingel PSY 420 Theories of Personality 16 April 2014 Sigmund Freud and Albert Ellis are widely recognized as two of the most influential psychotherapists of the twentieth century.