  Moreover, in explaining the advent of lawful existence, Freud identifies something recalcitrant, intractable in social arrangements—a kind of self-assault (the super-ego) that links pleasure with aggression, and thus that carries a potentially destabilizing force. The sons' attitude toward the father is one of ambivalence, hatred qualified by admiration, murder followed by guilt and remorse. The brothers commemorate this loss and maintain their bond with one another in the public ceremony of the totem meal where together they consume a common substance (the father's body transubstantiated into the sacrificed totem), and thereby affirm their fellowship and mutual obligation. This confirmation of shared paternal substance and kinship, and the collective affect of love, loss, guilt, and mourning, maintains ties of identity. The law that emerges from the father's murder ritualizes and enforces his edicts, forbidding murder and incest in the public realm, and takes hold internally in the superegoic 'no' of prohibition, producing a permanent sense of guilt that drives civilization and renders it a perpetual source of discontent. Women, however, appear not as subjects of the law but as objects of its exchange; moreover, given the indefinite prolongation of their Oedipal Complex, women will be more likely to be hostile to the edicts of civilization insofar as these infringe upon family life.