Hơn nữa, như là kết quả của việc lựa chọn chuyên nghiệp (thế tục) hoàn thành trên quan hệ gia đình, Frankenstein mất gia đình riêng của mình, từng người một, để con quái vật đại diện cho tham vọng của mình và sự chuyển chỗ của mình. Tác giả của một người phụ nữ có mẹ đã chết mười ngày sau khi sinh của mình và người | Frankenstein Gets a Face-Lift 137 in pursuit of intimate connections just as Victor travels to elude them. Moreover as a result of choosing professional worldly accomplishment over family ties Frankenstein loses his own family one by one to the monster that represents both his ambition and his dislocation. Authored by a woman whose mother had died ten days after giving birth to her and who shortly before writing the novel had lost her own eleven-day-old baby daughter Frankenstein can be read as the story of how the denial of mourning and separation as well as the confusion between intimacy and loss are imaged on the body s surface. This is an early-nineteenth-century body that has become the cultural register for dislocation mobility and assimilation. Separations between parent and child abandonments loss of love these experiences now take place within the larger context of the counterimperatives of the close-knit ex-tendcd family27 versus an increasingly mobile culture in which families can separate not only spatially but also Yet the novel most significantly concerns the refusal to mourn the body of the love object and thus body itself becomes a kind of haunting a perpetual return of that which can be neither mourned nor incorporated. Reworking Freud s account of mourning and melancholia Nicholas Abraham and Maria Torok describe the psychic mechanism of incorporation as a refusal of mourning a denial that the object has been lost to begin with. When in the form of imaginary or real nourishment we ingest the love-object we miss this means that we refuse to mourn and that we shun the consequences of mourning even though our psyche is fully bereaved. Incorporation is the refusal to reclaim as our own the part of ourselves that we placed in what we lost incorporation is the refusal to acknowledge the full import of the loss a loss that if recognized as such would effectively transform us. 127 In contrast to introj ection which they define as a .
