  Sexual difference, in Irigaray's reading of Freud, is thus subsumed under or derived from “the problematics of sameness” (Irigaray 1985a, 26) and oriented by the fantasy of auto-genesis, being one's own origin, an ideal of self-mastery that is not threatened by any real difference. Freud's account of sexuality presupposes that the sexual subject is male, and even that there are no women, only mothers or those destined to become mothers, that is that the meaning of being a woman is fully exhausted in the meaning of being a mother. In the psychical pre-history of the little girl as elaborated in the idea that “the little girl is a little man” (Freud 1968 [1933], 118), she will not have been a daughter. As little girls diverge from little boys, as they cease to be little men, they are expected to be appealing visual objects, the mirror of men's desires, enabling men to represent themselves, shore up their self-image with an adoring reflection. Irigaray sees in this account a masculine desire for women's desire to be directed toward men. Women are expected to provide the mirror that supports men's projects, nurtures and nourishes their identities, energizes their drive for mastery, by presenting themselves as an alter ego. This imaginary, specular, order is matricidal, feeding on the blood of women, leaving unpaid its fundamental debt to the mother, and abandoning the subjectivity of the daughter. By repressing dependence on the maternal origin of life, the masculine is marked as originary, that from which differentiation proceeds. What functions as a primal loss for boys/sons, the cause of their desire, can only function as a gap in language, an absence of meaning for girls/daughters, an exile from desire, language, and other women, an irretrievable void that cannot be recuperated in language because it is instigated by language, by the entry into symbolic order called forth by the paternal prohibition of the father's no/name. Irigaray's concern is that for Freud, the mother is only a mirror and her relationship is always to a son; there are no mother/daughter relations. Not only is Western culture premised on matricide, which she claims is more primordial than the patricide of Totem and Taboo, but this matricide is forgotten and the mother remains unmourned.