Jacques Lacan and Feminist Epistemology (Transformations)

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Language has Symbolic and Imaginary connotations—in its Imaginary aspect, language is the "wall of language" that inverts and distorts the discourse of the Other.

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On the other hand, the Imaginary is rooted in the subject's relationship with his or her own body the image of the body. In Fetishism: the Symbolic, the Imaginary and the Real , Lacan argues that in the sexual plane the Imaginary appears as sexual display and courtship love. Insofar as identification with the analyst is the objective of analysis, Lacan accused major psychoanalytic schools of reducing the practice of psychoanalysis to the Imaginary order.

In his Seminar IV, "La relation d'objet", Lacan argues that the concepts of "Law" and "Structure" are unthinkable without language—thus the Symbolic is a linguistic dimension. This order is not equivalent to language, however, since language involves the Imaginary and the Real as well.

The dimension proper to language in the Symbolic is that of the signifier —that is, a dimension in which elements have no positive existence, but which are constituted by virtue of their mutual differences. The Symbolic is also the field of radical alterity—that is, the Other; the unconscious is the discourse of this Other. It is the realm of the Law that regulates desire in the Oedipus complex. The Symbolic is the domain of culture as opposed to the Imaginary order of nature. As important elements in the Symbolic, the concepts of death and lack manque connive to make of the pleasure principle the regulator of the distance from the Thing " das Ding an sich " and the death drive that goes "beyond the pleasure principle by means of repetition"—"the death drive is only a mask of the Symbolic order.

By working in the Symbolic order, the analyst is able to produce changes in the subjective position of the analysand.

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These changes will produce imaginary effects because the Imaginary is structured by the Symbolic. Lacan's concept of the Real dates back to and his doctoral thesis on psychosis. The Real, for Lacan, is not synonymous with reality. Not only opposed to the Imaginary , the Real is also exterior to the Symbolic. Unlike the latter, which is constituted in terms of oppositions i.

The Symbolic introduces "a cut in the real" in the process of signification: "it is the world of words that creates the world of things—things originally confused in the "here and now" of the all in the process of coming into being. In Seminar XI Lacan defines the Real as "the impossible" because it is impossible to imagine, impossible to integrate into the Symbolic, and impossible to attain.

It is this resistance to symbolization that lends the Real its traumatic quality. Finally, the Real is the object of anxiety , insofar as it lacks any possible mediation and is "the essential object which is not an object any longer, but this something faced with which all words cease and all categories fail, the object of anxiety par excellence.

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. However this is possible only if desire is articulated in speech: [70] "It is only once it is formulated, named in the presence of the other, that desire appears in the full sense of the term. 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. Lacan distinguishes desire from need and from demand.

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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. Consequently, "demand" acquires a double function: on the one hand, it articulates "need", and on the other, acts as a "demand for love. The attainment of desire does not consist in being fulfilled but in its reproduction as such.

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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. Desire is not a relation to an object but a relation to a lack manque.

V. Jouissance as Epistemology

Last but not least for Lacan the first person who occupies the place of the Other is the mother and at first the child is at her mercy. Only when the father articulates desire with the law by castrating the mother, the subject is liberated from the mother's desire. Lacan maintains Freud's distinction between drive Trieb and instinct Instinkt. Drives differ from biological needs because they can never be satisfied and do not aim at an object but rather circle perpetually around it.

He argues that the purpose of the drive Triebziel is not to reach a goal but to follow its aim, meaning "the way itself" instead of "the final destination", that is to circle around the object. The purpose of the drive is to return to its circular path and the true source of jouissance is the repetitive movement of this closed circuit.

Three grammatical voices structure this circuit:. The active and reflexive voices are autoerotic—they lack a subject.

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It is only when the drive completes its circuit with the passive voice that a new subject appears, implying that prior to that instance, there was not subject. To Freud sexuality is composed of partial drives i. At first these partial drives function independently i. Drives do not represent the reproductive function of sexuality but only the dimension of jouissance. Lacan identifies four partial drives: the oral drive the erogenous zones are the lips, the partial object the breast, the verb is "to suck" , the anal drive the anus and the faeces, "to shit" , the scopic drive the eyes and the gaze, "to see" and the invocatory drive the ears and the voice, "to hear".

The first two drives relate to demand and the last two to desire. The notion of dualism is maintained throughout Freud's various reformulations of the drive-theory. From the initial opposition between sexual drives and ego-drives self-preservation to the final one between the life drives Lebenstriebe and the death drives Todestriebe. For Lacan all drives are sexual drives, and every drive is a death drive pulsion de mort since every drive is excessive, repetitive and destructive.

The drives are closely related to desire since both originate in the field of the subject. A drive is a demand that is not caught up in the dialectical mediation of desire; drive is a "mechanical" insistence that is not ensnared in demand's dialectical mediation. Building on Freud's The Psychopathology of Everyday Life , Lacan long argued that "every unsuccessful act is a successful, not to say 'well-turned', discourse", highlighting as well "sudden transformations of errors into truths, which seemed to be due to nothing more than perseverance".

Because of "the alienation to which speaking beings are subjected due to their being in language", [89] to survive "one must let oneself be taken in by signs and become the dupe of a discourse Lacan comes close here to one of the points where "very occasionally he sounds like Thomas Kuhn whom he never mentions ", [92] with Lacan's "discourse" resembling Kuhn's " paradigm " seen as "the entire constellation of beliefs, values, techniques, and so on shared by the members of a given community". The "variable-length psychoanalytic session" was one of Lacan's crucial clinical innovations, [94] and a key element in his conflicts with the IPA, to whom his "innovation of reducing the fifty-minute analytic hour to a Delphic seven or eight minutes or sometimes even to a single oracular parole murmured in the waiting-room " [95] was unacceptable.

Lacan's variable-length sessions lasted anywhere from a few minutes or even, if deemed appropriate by the analyst, a few seconds to several hours. With respect to what he called "the cutting up of the 'timing'", Lacan asked the question, "Why make an intervention impossible at this point, which is consequently privileged in this way?

At the time of his original innovation, Lacan described the issue as concerning "the systematic use of shorter sessions in certain analyses, and in particular in training analyses"; [] and in practice it was certainly a shortening of the session around the so-called "critical moment" [] which took place, so that critics wrote that 'everyone is well aware what is meant by the deceptive phrase "variable length" It does not take a cynic to point out that Lacan was able to take on many more analysands than anyone using classical Freudian techniques Accepting the importance of "the critical moment when insight arises", [] object relations theory would nonetheless quietly suggest that "if the analyst does not provide the patient with space in which nothing needs to happen there is no space in which something can happen".

A selection of the writings chosen by Lacan himself were translated by Alan Sheridan and published by Tavistock Press in Jacques-Alain Miller is the sole editor of Lacan's seminars , which contain the majority of his life's work. Since , Miller has been regularly conducting a series of lectures, "L'orientation lacanienne.

For some, "the impenetrability of Lacan's prose Though a major influence on psychoanalysis in France and parts of Latin America, Lacan's influence on clinical psychology in the English-speaking world is negligible, where his ideas are best known in the arts and humanities.

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However, there are Lacanian psychoanalytic societies in both North America and the United Kingdom that carry on his work. Rogers A Shining Affliction ; The Unsayable: The Hidden Language of Trauma , which credit Lacanian theory for many therapeutic insights in successfully treating sexually abused young women.

In his introduction to the Penguin edition of Lacan's The Four Fundamental Concepts of Psycho-Analysis , translator and historian David Macey describes Lacan as "the most controversial psycho-analyst since Freud ". In Fashionable Nonsense , Alan Sokal and Jean Bricmont criticize Lacan's use of terms from mathematical fields such as topology , accusing him of "superficial erudition" and of abusing scientific concepts that he does not understand, accusing him of producing statements that are not even wrong.

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  • Other critics have dismissed Lacan's work wholesale. Roger Scruton included Lacan in his book Fools, Frauds and Firebrands: Thinkers of the New Left , and named him as the only 'fool' included in the book—his other targets merely being misguided or frauds. His type of charismatic authority has been linked to the many conflicts among his followers and in the analytic schools he was involved with.

    Eclectic in his use of sources, [] Lacan has been seen as concealing his own thought behind the apparent explication of that of others. Lacan's argument is conducted on Freud's behalf and, at the same time, against him". Many feminist thinkers have drawn attention to faults in Lacan's thought. Philosopher and psychoanalyst Luce Irigaray accuses Lacan of perpetuating phallocentric mastery in philosophical and psychoanalytic discourse.

    Their difficulties were only reinforced by what Didier Anzieu described as a kind of teasing lure in Lacan's discourse; "fundamental truths to be revealed. In a interview with Veterans Unplugged , Noam Chomsky said: "quite frankly I thought he was a total charlatan.

    He was just posturing for the television cameras in the way many Paris intellectuals do. Selected works published in English listed below. More complete listings can be found at Lacan Dot Com. From Wikipedia, the free encyclopedia. For other uses, see Lacan disambiguation. Paris , France. Important figures.

    Important works. Schools of thought. Boston Graduate School of Psychoanalysis. Main article: Mirror stage. Main article: The Imaginary psychoanalysis. Main article: The Symbolic. Main article: The Real. My Teaching , transl. The Seminar, Book II. The Psychoses , edited by Jacques-Alain Miller, transl. The Seminar, Book V.

    Feminism and standpoint Epistemology

    Formations of the Unconscious , edited by Jacques-Alain Miller, transl. The Ethics of Psychoanalysis, — , ed. Transference , ed. The Seminar, Book X. Anxiety, — , ed. The Seminar, Book XI. The Four Fundamental Concepts of Psychoanalysis , , ed.

    Jacques Lacan and Feminist Epistemology (Transformations) Jacques Lacan and Feminist Epistemology (Transformations)
    Jacques Lacan and Feminist Epistemology (Transformations) Jacques Lacan and Feminist Epistemology (Transformations)
    Jacques Lacan and Feminist Epistemology (Transformations) Jacques Lacan and Feminist Epistemology (Transformations)
    Jacques Lacan and Feminist Epistemology (Transformations) Jacques Lacan and Feminist Epistemology (Transformations)
    Jacques Lacan and Feminist Epistemology (Transformations) Jacques Lacan and Feminist Epistemology (Transformations)
    Jacques Lacan and Feminist Epistemology (Transformations) Jacques Lacan and Feminist Epistemology (Transformations)

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