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@lacan-psychoananalysisaspraxis
We find a place for what we lose. Although we know that after such loss the acute stage of mourning will subside, we also know that we shall remain inconsolable and will never find a substitute. No matter what may fill the gap, even if it be filled completely, it nevertheless remains something else.
Sigmund Freud. Letter to Ludwig Binswanger. Mourning and Melancholia. Standard Edition. 1917.
At the root of any request to begin an analysis, there is always affective suffering that is hard to bear and that is looking for a cure.
Affects are a high-stakes topic in psychoanalysis. Isnāt it owing to disturbing symptoms that people call upon analysts, so that the latter may help them explore and assuage those symptoms? And who would want to get well if their symptoms ā whether hysterical, obsessional, or involving impotence or some more vague malaise ā were not accompanied by painful affects such as sorrow, discouragement, dejection, or even a distaste for life? At the root of any request to begin an analysis, there is always affective suffering that is hard to bear and that is looking for a cure.
Colette Soler. Lacanian Affects: The function of affect in Lacan's work. Routledge 2015.
Lacan argues that anxiety is an affect, not an emotion, and furthermore that it is the only affect which is beyond all doubt, which is not deceptive
In the seminar of 1962ā3, entitled simply āAnxietyā, Lacan argues that anxiety is an affect, not an emotion, and furthermore that it is the only affect which is beyond all doubt, which is not deceptive (see also Seminar 11, 41). Whereas Freud distinguished between fear (which is focused on a specific object) and anxiety (which is not), Lacan now argues that anxiety is not without an object (nāest pas sans objet); it simply involves a different kind of object, an object which cannot be symbolised in the same way as all other objects. This object is objet petit a, the object-cause of desire, and anxiety appears when something appears in the place of this object. Anxiety arises when the subject is confronted by the desire of the Other and does not know what object he is for that desire.
It is also in this seminar that Lacan links anxiety to the concept of lack. All desire arises from lack, and anxiety arises when this lack is itself lacking; anxiety is the lack of a lack. Anxiety is not the absence of the breast, but its enveloping presence; it is the possibility of its absence which is, in fact, that which saves us from anxiety. Acting out and passage to the act are last defences against anxiety.
Anxiety is also linked to the mirror stage. Even in the usually comforting experience of seeing oneās reflection in the mirror there can occur a moment when the specular image is modified and suddenly seems strange to us. In this way, Lacan links anxiety to Freudās concept of the uncanny (Freud, 1919).
Whereas the seminar of 1962ā3 is largely concerned with Freudās second theory of anxiety (anxiety as signal), in the seminar of 1974ā5 Lacan appears to return to the first Freudian theory of anxiety (anxiety as transformed libido). Thus he comments that anxiety is that which exists in the interior of the body when the body is overcome with phallic jouissance (Lacan, 1974ā5: seminar of 17 December 1974).
Evans Dylan. An Introductory Dictionary of Lacanian Psychoanalysis. Routledge. 1996.
Since the Real in the psychoanalytical sense defeats language, it can never be articulated. It can be known only as a kind of eloquent silence at the heart of our speech.
The Real in the Lacanian sense isnāt the same thing as the real in the everyday sense of the word. For Lacan, it involves the death drive, the unconscious, the body and its drives and so on, all of which the real in the everyday sense serves to mask and displace. Since the Real in the psychoanalytical sense defeats language, it can never be articulated. It can be known only as a kind of eloquent silence at the heart of our speech. But then what we donāt and canāt say, and how we donāt and canāt say it, is often more important than what we give voice to.
Eagleton - āBeyond the Confines, Lacanā: An Interview with Terry Eagleton antae, Vol. 3, No. 3 (Dec., 2016),
A psychoanalysis, consists in speaking freely, in not hushing the ideas that go through your head, like weāre doing right now. Little by little, from within your own words, another meaning forms and surprises you, then falls apart, taking the pain with it.
A psychoanalysis, consists in speaking freely, in not hushing the ideas that go through your head, like weāre doing right now. Little by little, from within your own words, another meaning forms and surprises you, then falls apart, taking the pain with it. Usually, you discover just how conditioned you had been by apparently minute elements encountered in hazardous circumstances: things from childhood, meetings, certain words said to you, and we keep coming back to them until the malevolent charge of these elements softens. Each case is different.
Jacques-Alain Miller, āResponse to the Anti-Freudiansā, Le Point, 22.09.05.
Lacan said that when an interpretation was right, one felt it pass through your gut. An interpretation is neither right nor wrong. It is not judged by the response of the analysand deeming it right or wrong. It is judged on the effects it producesā¦
In Psychoanalysis how do we judge an interpretation to be right?
AgnĆØs Aflalo: Lacan said that when an interpretation was right, one felt it pass through your gut. An interpretation is neither right nor wrong. It is not judged by the response of the analysand deeming it right or wrong. It is judged on the effects it produces, i.e. the return of memories, of events pinned down by master signifiers; or else the interpretation can disturb enjoyment enough for the subject to perceive his complacency towards it all the while suffering from it. When the interpretation causes a real stir, the subject can draw a series of consequences and construct the axes of a fantasy which imposes its iron law on the symptoms. Speaking is within everyoneās reach. But for the analyst, the use of speech is unparalleled. It is unique.
Interview with AgnĆØs Aflalo. Alexandre Gilbert Gallerie Chappe. 2023.
The materiality of the unconscious is made, not of learning, but of things said to the subject, that have hurt him, and of things, impossible to say, that make him sufferā¦Unconscious memory parasites the living [being] and alters its potency.
As soon as man speaks, he is submitted to the question of his truth and his most intimate identifications come to respond to the paradoxes of his link to what he says and to what has been said to him. The materiality of the unconscious is made, not of learning, but of things said to the subject, that have hurt him, and of things, impossible to say, that make him suffer. The opposition between the principles of the nervous systemās functioning, arising directly from the laws of biology and physics, and the register of another causality for founding psychology, is thus posed. Unconscious memory parasites the living [being] and alters its potency.
Ćric Laurent. Uses Of The Neurosciences For Psychoanalysis. La Cause Freudienne no. 70, December 2008.
self-affirmation does not deliver relief from the discomfort experienced. The being retains its opacity. Psychoanalysis welcomes everyoneās differences without prejudice, and it invites everyone to produce what is most unique. Psychoanalysis is therefore not normative. This does not mean, however, that it agrees to bow to identity politics. Such politics, in fact, are powerless to treat the suffering these subjects testify to.
How topical is the theme of interpretation ?
AgnĆØs Aflalo:
People have never expressed themselves as much as they do today. We talk about ourselves all the time, even in the most intimate detail, particularly on social networks. To the extent that for some, it is enough to say: āI am what I say I amā to think that they really are. There are different ways of doing so: Iām dys, HIP, trans, autistic, etc. This self-nomination wills to no longer be a symptom, but a lifestyle which tends to prohibit any questioning, any interpretation, as if the being had become transparent to itself.
However, experience shows that we must go through the Other again because self-affirmation does not deliver relief from the discomfort experienced. The being retains its opacity. Psychoanalysis welcomes everyoneās differences without prejudice, and it invites everyone to produce what is most unique. Psychoanalysis is therefore not normative. This does not mean, however, that it agrees to bow to identity politics. Such politics, in fact, are powerless to treat the suffering these subjects testify to.
Interview with AgnĆØs Aflalo. Alexandre Gilbert Gallerie Chappe.
If the real is unsymbolizable, it is ultimately that about which one cannot speak; therefore, one must be silent. But remaining silent always implies as wellā¦the duty to indicate, to point. You must show that about which you must remain silent.
Everyone knows the famous aphorism that closes [Wittgensteinās] Tracatus logico-: āWhereof one cannot speak, thereof one must be silent.ā If the real is unsymbolizable, it is ultimately that about which one cannot speak; therefore, one must be silent. But remaining silent always implies as well, and this is still Wittgensteinās perspective, the duty to indicate, to point. You must show that about which you must remain silent. I imagine the late Lacan as someone who continues to point his finger at an unsayable real. Except that, in the end, we can no longer know what this gesture indicates and truly implies.
Alain Badiou and Elizabeth Roudinesco - Jacques Lacan, Past and Present: A Dialogue, trans. Jason E. Smith (New York: Columbia University Press, 2014), pp. 54-55.
Rather than a questioning subject, the metaphor of contemporary capitalism is an enjoying subject: a subject that does not address a question to the Other, but rather enacts a solution through a certain practice of enjoyment
Paraphrasing Lacanās famous statement about the political nature of the structure one could say: psychoanalysis should walk the streets. Especially because there, in the streets, it has always found its proper place. Faced with the capitalist discourse which increasingly enables contemporary subjects to bypass castration through various forms of ready-made enjoyment (what Lacan called proliferation of gadget-objects), psychoanalysis should therefore confront the increasing decline of demands for analysis not as a symptom of its decay, but rather as an opportunity to reinvent itself. Rather than a questioning subject, the metaphor of contemporary capitalism is an enjoying subject: a subject that does not address a question to the Other, but rather enacts a solution through a certain practice of enjoyment. What does it therefore mean, at the gates of the 21st Century, to say that we should return to the discipline invented over a century ago in Vienna by Dr. Freud? Which kind of psychoanalysis do we need in the context of contemporary capitalism and hypermodernity?
Psychoanalysis at the gates (Returning to Freud through Joyce). Pietro Bianchi and Samo TomŔic. Lacaniana PSYCHOMEDIA. SETTING INDIVIDUALE.
The Lacanian ego or self is permanently alienated from itself, like Narcissus, enchanted with an image that is far more organised than the perceiving subject at the time of its adoption. In Lacanās view, this uncomfortable split, at the heart of human personality, is the true Freudian legacy.
The Lacanian ego or self is permanently alienated from itself, like Narcissus, enchanted with an image that is far more organised than the perceiving subject at the time of its adoption. In Lacanās view, this uncomfortable split, at the heart of human personality, is the true Freudian legacy. From the British perspective, one might say that it is a view of the ego permanently moving into projective identification with its own ideal, a perspective not without value in thinking about narcissistic pathology and here shown clearly in Lacanās description of the baby. The bad news, according to Lacan, is that the human ego is always precocious, always guilty of a premature appropriation, always coloured with narcissistic compromise, fundamentally wedded to a lie. The hard-working realist of Hartmannās adaptation only appears if it is sufficiently enslaved to an ideal it calls its own. For many analysts, this view was at bottom too dark.
Reading French Psychoanalysis (New Library of Psychoanalysis Teaching Series). Edited by Dana Birksted-Breen, Sara Flanders, Alain Gibeault Routledge; 1st edition (21 Dec. 2009)
At the heart of depression, as is clinically not hard to see, is a lack of emotion, and a confrontation with emptiness and the loss of meaningā¦
Contemporary popular approaches focus on the affect and people quickly come to associate depression with certain negative emotions. But this is not the crux of it, quite the opposite in fact ā¦ feelings ā are deceptive. At the heart of depression, as is clinically not hard to see, is a lack of emotion, and a confrontation with emptiness and the loss of meaning ā¦ . Depression can thus be conceived as the reverse of identity acquisition, the loss of an identificatory anchoring point ā¦ In this way, depression is an essential possibility for every subject.
Verhaeghe, P. (2004) On Being Normal and Other Disorders: A Manual for Clinical Psychodiagnostics. New York: Other Press.
Lacan turns psychoanalysis into a school for listening to the passions of the soul and to the malaise of civilization, the only school capable of counteracting the philanthropic but deceptive ideals of happiness therapies that claim to treat the ego and cultivate narcissism, while really concealing the disintegration of inner identity.
Lacan invites us to partake in a genuinely tragic vision of man ā a vision derived from a baroque aesthetic, from Theodor Adornoās and Max Horkheimerās views on Auschwitz, and a conception of time influenced by Heidegger. He turns psychoanalysis into a school for listening to the passions of the soul and to the malaise of civilization, the only school capable of counteracting the philanthropic but deceptive ideals of happiness therapies that claim to treat the ego and cultivate narcissism, while really concealing the disintegration of inner identity.
ELISABETH ROUDINESCO - The mirror stage: an obliterated archive. International Journal of Psychoanalysis. 2004.
This social view is echoed in the perspective of some psychoanalysts, who see depression as a form of protest. As humans are taken to be units of energy in industrialized societies, they will resist, whether they are conscious of this or notā¦Depression is thus a way of saying NO to what we are told to be.
The causes of depression, according to this view, are social. Sustained social pressures are bound to end up affecting our bodies, but the pressures come first, the biological responses second.
This social view is echoed in the perspective of some psychoanalysts, who see depression as a form of protest. As humans are taken to be units of energy in industrialized societies, they will resist, whether they are conscious of this or not. Thus, much of what is today labelled depression could be understood as old-fashioned hysteria, in the sense of a refusal of current forms of mastery and domination. The more that society insists on values of efficiency and economic productivity, the more depression will proliferate as a necessary consequence. In a similar way, the more modern society urges us to attain autonomy and independence in our search for fulfillment, the more resistance will take the form of the exact opposite of those values. It puts misery in the midst of plenty. Depression is thus a way of saying NO to what we are told to be.
Darian Leader. The New Black, Mourning, Melancholia and Depression. Penguin 2009.
Melancholiaā¦ends up in asymbolia, and loss of meaning: if I am no longer capable of translating or metaphorizing, I become silent and I dieā¦
Julia Kristeva - Black Sun: Depression and Melancholia (European perspectives). Columbia University Press 1992.
The modern subject is subjected to the social bond of the capitalist discourse. His structure has not changed, but his relationships to language and to jouissance have been modified. The subject invents solutions in order to construct his subjectivity and bear his existence
The symptom as a bodily event is the point of exception to the established form of social bond and is connected to the jouissance of the body. The modern subject is subjected to the social bond of the capitalist discourse. His structure has not changed, but his relationships to language and to jouissance have been modified. The subject invents solutions in order to construct his subjectivity and bear his existence, but also to object to the Other or signify his annulment as it is dictated by the capitalistās discourse. What is the place of psychoanalysis in these conditions of subjectivisation?
Lissy Canellopoulos- The bodily event, jouissance and the (post)modern subject. Recherches en psychanalyse, L'Esprit du Temps. 2010/2.
Traumaā is a term that has long been used in medicine and surgery. It comes from the Greek ĻĻ±Ī±ÅĪ¼Ī±, meaning wound, which in turn derives from ĻĪ¹ĻĻ±ĪæĻĻĻ, to pierce.
āTraumaā is a term that has long been used in medicine and surgery. It comes from the Greek ĻĻ±Ī±ÅĪ¼Ī±, meaning wound, which in turn derives from ĻĪ¹ĻĻ±ĪæĻĻĻ, to pierce. It generally means any injury where the skin is broken as a consequence of external violence, and the effects of such an injury upon the organism as a whole; the implication of the skin being broken is not always present, howeverāwe may speak, for example, of āclosed head and brain traumasā.
In adopting the term, psycho-analysis carries the three ideas implicit in it over on to the psychical level: the idea of a violent shock, the idea of a wound and the idea of consequences affecting the whole organisation.
Laplanche, J. and Pontalis, J.-B. (1973) The Language of Psychoanalysis. London: Hogarth Press ā Reprinted by Karnac Books 1988