you wake up with a headache, and a faint song stuck in your head.
(part two of the scary sibs-- here’s part one!)
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you wake up with a headache, and a faint song stuck in your head.
(part two of the scary sibs-- here’s part one!)
What Lacan’s work does is to insist on a place for the aspect of our lives that preceded us, the aspect that was always already beyond our control
“‘Le bien dire’ [the capacity ‘to say it well’] refers not so much to a performance as to an ethic that becomes clearer when refracted through Lacan’s retranslation of Freud’s ‘Wo Es war soll Ich werden.’ The Strachey translation of this line is, ‘Where id was, there ego shall be.’ Most analysts today, thanks to Bettelheim, understand the violence done to the work by the introduction of the Latinate terms id, ego, and superego. French, like German, uses the literal equivalents of ‘it,’ ‘I,’ 'over–I.’ Lacan argued that Freud did not mean 'Le moi doit déloger le ça’ (The ego should displace the id), pointing out that Freud did not say, 'Wo das Es war, soll das Ich werden’. He retranslated the line several ways, such as 'Là où fut ça, il me faut advenir’ (There where it was, I must go) . And stronger still: 'Là où c'était…c'est mon devoir que je vienne à être’ (There where it was…it is my duty to come into being). Thus does a statement that the ego psychologists took on as their motto become, in Lacanian teaching, an ethical imperative. The 'ça’ here refers not only to the drives but also to the 'roll of the dice’ at the time of the subject’s origins, including everything we place in the register of the Symbolic: for example, culture, social class or caste, race. Instead of an ego determined to master the drives, the retranslations connote a search and a return to a place (Là). To this starting point, the analysand must commit—in the first person singular—to return. The retranslations are cited often precisely because they evoke so much— from the journey of Oedipus from Corinth to Thebes, to our own impulses to learn or turn away from the truths of our history and prehistory. Lacan employed the Greek 'α ̈τη’ ('até’), used slightly idiosyncratically to refer to the subject’s family or lineal 'curse.’ Those who remain ignorant of it are bound to relive it, unto generations. The first century Stoic, Seneca, observed that there are two choices in life: one can be led by fate, or one can be dragged by fate. What Lacan’s work does is to insist on a place for the aspect of our lives that preceded us, the aspect that was always already beyond our control"
Deborah Anna Luepnitz - ‘Thinking in the space between Winnicott and Lacan’, in: Between Winnicott & Lacan. Edited Lewis Kirshner, Routledge. 2011.
I read your article on Eren's id. You said: "the destruction of his id was the wish of Eren’s ego itself". If true, how do you explain these statements from 139: "If I wasn't aware of how this would end with... I think I would have reduced everything in this world to dust", and "Ymir choosing Mikasa led to this result... all I did was follow that path". This makes it very clear that Eren's id had won. He wanted to rumble. Ymir's future (bad writing) stopped him. Not his own free will.
I would answer that, had Eren not seen Ymir's future, there really would have been no alternative to the Full Rumbling. I'm still critical of how the future Ymir shows Eren is a kind of cheat-sheet instead of a conclusion he could reach himself.
Basically, Eren's ego could only act to stop the id when he knew that a better path genuinely was possible. He could have chosen not to follow that path (theoretically, without getting into the nature of fate). But he pursued it with ego in mind rather than id, expecting that 'better' solution to come about rather than his heart's desire.
It is complex though. My 'id' meta was never meant to resolve the ending of all its sins, just to gleam something of authorial intent within it.
Stroke her ego and she'll do incredible things for you.
A phrase that sounds dirty.