Lacanianism
Lacanianism or Lacanian psychoanalysis is a theoretical system initiated by the work of Jacques Lacan from the 1950s to the 1980s. It is a theoretical approach that attempts to explain the mind, behaviour, and culture through a structuralist and post-structuralist extension of classical psychoanalysis. Lacanian perspectives contend that the human mind is structured by the world of language, known as the Symbolic. They stress the importance of desire, which is conceived of as perpetual and impossible to satisfy. Contemporary Lacanianism is characterised by a broad range of thought and extensive debate among Lacanians.
Lacanianism has been particularly influential in post-structuralism, literary theory, and feminist theory, as well as in various branches of critical theory, including queer theory. Equally, it has been criticised by the post-structuralists Deleuze and Guattari and by various feminist theorists. Outside France, it has had limited clinical influence on psychiatry. There is a Lacanian strand in left-wing politics, including Saul Newman's and Duane Rousselle's post-anarchism, Louis Althusser's structural Marxism, and the works of Slavoj Žižek and Alain Badiou. Influential figures in Lacanianism include Slavoj Žižek, Julia Kristeva and Serge Leclaire.
Overview
Lacanians view the structure of the mind as defined by the individual's entry as an infant into the world of language, the Symbolic, through an Oedipal process. Like other post-structuralist approaches, Lacanianism regards the subject as an illusion created when an individual is signified. However, this initial signification is incomplete, as there is always something about the subject which cannot be properly represented in language, which means that signification also divides the subject. The Symbolic is defined by the Other, those parts of the outside world with which the subject cannot identify, which is the place where signifiers are given meaning. Language is hence a discourse of the Other, outside conscious control.The unconscious mind is constituted by a network of empty signifiers that resurface in language—particularly dreams and Freudian slips—and Lacanian clinical practice focuses closely on the precise words used by the analysand, which Lacan characterised as a "return to Freud". Analysis focuses largely on desire. Lacanians contend that desire cannot be satisfied, as the object and cause of desire is an unobtainable object, the objet petit a, which the subject continually associates with different things that they wrongly believe will satisfy their desire. Objet a exists as a consequence of the division of the subject in signification, so desire is said to result from an unsolvable lack at the heart of the subject.
Lacanianism posits that all people belong to one of three "clinical structures" and are either psychotic, perverse, or, most commonly, neurotic. Neurotic subjects—that is to say, most people—are then always either hysterical or obsessional. The three clinical structures describe the subject's relationship to the Other and are each associated with a different defence mechanism: psychotics use foreclosure, a rejection of the father's authority in the Oedipus complex that results in a failure to form a Symbolic unconscious; perverts use disavowal, failing to accept that lack causes desire and nominating a specific object as its cause, their fetish; and neurotics use repression.
Psychical reality is constituted by the Symbolic, the Imaginary, the Real, and for Lacanians who follow Kristeva, the Semiotic.
Mirror stage
Lacan's first official contribution to psychoanalysis was the mirror stage, which he described as "formative of the function of the 'I' as revealed in psychoanalytic experience." By the early 1950s, he came to regard the mirror stage as more than a moment in the life of the infant; instead, it formed part of the permanent structure of subjectivity. In the "imaginary order", the subject's own image permanently catches and captivates the subject. Lacan explains that "the mirror stage is a phenomenon to which I assign a twofold value. In the first place, it has historical value as it marks a decisive turning-point in the mental development of the child. In the second place, it typifies an essential libidinal relationship with the body-image".As this concept developed further, the stress fell less on its historical value and more on its structural value. In his fourth seminar, "La relation d'objet", Lacan states that "the mirror stage is far from a mere phenomenon which occurs in the development of the child. It illustrates the conflictual nature of the dual relationship. "
The mirror stage describes the formation of the ego via the process of objectification, the ego being the result of a conflict between one's perceived visual appearance and one's emotional experience. This identification is what Lacan called "alienation". At six months, the baby still lacks physical coordination. The child can recognize themselves in the mirror before they gain full control of their body movements.The child sees their image as a whole, and the synthesis of this image produces a sense of contrast with the lack of coordination of the body, which is perceived as a fragmented body. The child experiences this contrast initially as a rivalry with their image because the wholeness of the image threatens the child with fragmentation—thus, the mirror stage gives rise to an aggressive tension between the subject and the image. To resolve this aggressive tension, the child identifies with the image: this primary identification with the counterpart forms the ego. Lacan understood this moment of identification as a moment of jubilation, since it leads to an imaginary sense of mastery; yet when the child compares their own precarious sense of mastery with the omnipotence of the mother, a depressive reaction may accompany the jubilation.
Lacan calls the specular image "orthopaedic" since it leads the child to anticipate the overcoming of its "real specific prematurity of birth". The vision of the body as integrated and contained, in opposition to the child's actual experience of motor incapacity and the sense of his or her body as fragmented, induces a movement from "insufficiency to anticipation". In other words, the mirror image initiates and then aids, like a crutch, the process of the formation of an integrated sense of self.
In the mirror stage, a "misunderstanding" constitutes the ego—the "me" becomes alienated from itself through the introduction of an imaginary dimension to the subject. The mirror stage also has a significant symbolic dimension due to the presence of the figure of the adult who carries the infant. Having jubilantly assumed the image as their own, the child turns their head towards this adult, who represents the big other, as if to call on the adult to ratify this image.
Desire
Lacan's concept of desire is related to Hegel's Begierde, a term that implies a continuous force, and therefore somehow differs from Freud's concept of Wunsch. Lacan's desire refers always to unconscious desire because it is unconscious desire that forms the central concern of psychoanalysis.The aim of psychoanalysis is to lead the analysand to recognize their desire and by doing so to uncover the truth about their desire. However this is possible only if desire is articulated in speech: "It is only once it is formulated, named in the presence of the other, that desire appears in the full sense of the term." And again in The Ego in Freud's Theory and in the Technique of Psychoanalysis: "what is important is to teach the subject to name, to articulate, to bring desire into existence. The subject should come to recognize and to name their desire. But it isn't a question of recognizing something that could be entirely given. In naming it, the subject creates, brings forth, a new presence in the world." The truth about desire is somehow present in discourse, although discourse is never able to articulate the entire truth about desire; whenever discourse attempts to articulate desire, there is always a leftover or surplus.
Lacan distinguishes desire from need and from demand. Need is a biological instinct where the subject depends on the Other to satisfy its own needs: in order to get the Other's help, "need" must be articulated in "demand". But the presence of the Other not only ensures the satisfaction of the "need", it also represents the Other's love. Consequently, "demand" acquires a double function: on the one hand, it articulates "need", and on the other, it acts as a "demand for love". Even after the "need" articulated in demand is satisfied, the "demand for love" remains unsatisfied since the Other cannot provide the unconditional love that the subject seeks. "Desire is neither the appetite for satisfaction, nor the demand for love, but the difference that results from the subtraction of the first from the second." Desire is a surplus, a leftover, produced by the articulation of need in demand: "desire begins to take shape in the margin in which demand becomes separated from need". Unlike need, which can be satisfied, desire can never be satisfied: it is constant in its pressure and eternal. The attainment of desire does not consist in being fulfilled but in its reproduction as such. As Slavoj Žižek puts it, "desire's raison d'être is not to realize its goal, to find full satisfaction, but to reproduce itself as desire".
Lacan also distinguishes between desire and the drives: desire is one, and drives are many. The drives are the partial manifestations of a single force called desire. Lacan's concept of "objet petit a" is the object of desire, although this object is not that towards which desire tends, but rather the cause of desire. Desire is not a relation to an object but a relation to a lack.
In The Four Fundamental Concepts of Psychoanalysis Lacan argues that "man's desire is the desire of the Other." This entails the following:
- Desire is the desire of the Other's desire, meaning that desire is the object of another's desire and that desire is also desire for recognition. Here, Lacan follows Alexandre Kojève, who follows Hegel: for Kojève, the subject must risk his own life if he wants to achieve the desired prestige. This desire to be the object of another's desire is best exemplified in the Oedipus complex, when the subject desires to be the phallus of the mother.
- In "The Subversion of the Subject and the Dialectic of Desire in the Freudian Unconscious", Lacan contends that the subject desires from the point of view of another whereby the object of someone's desire is an object desired by another one: what makes the object desirable is that it is precisely desired by someone else. Again, Lacan follows Kojève. who follows Hegel. This aspect of desire is present in hysteria, for the hysteric is someone who converts another's desire into their own. What matters then in the analysis of a hysteric is not to find out the object of her desire but to discover the subject with whom she identifies.
- Désir de l'Autre, which is translated as "desire for the Other". The fundamental desire is the incestuous desire for the mother, the primordial Other.
- Desire is "the desire for something else", since it is impossible to desire what one already has. The object of desire is continually deferred, which is why desire is a metonymy.
- Desire appears in the field of the Otherthat is, in the unconscious.