Unraveling the Mysteries of the Unconscious: A Lacanian Approach
Lacanian psychoanalysis, a profound and complex school of thought, finds its roots in the revolutionary work of the French psychoanalyst Jacques Lacan. His theories, which reinterpreted and expanded upon the foundational ideas of Sigmund Freud, have significantly influenced contemporary psychoanalytic practice and theory. This article delves into the fundamental concepts of Lacanian psychoanalysis, providing a comprehensive overview for those new to the field.
Key Definition:
Lacanian psychoanalysis, a branch of psychoanalytic theory, is a complex theoretical framework developed by Jacques Lacan. It is heavily influenced by Sigmund Freud’s work but offers a unique perspective on the unconscious mind and the role of language in shaping human subjectivity.
Jacques Lacan: A Brief Biography
Jacques Lacan was born in Paris on April 13, 1901, and his intellectual journey was deeply intertwined with the cultural and philosophical movements of the 20th century. Lacan’s early work was influenced by his medical training in psychiatry, but his philosophical interests soon led him to Freud’s psychoanalytic theories. By the mid-20th century, Lacan had established himself as a leading figure in psychoanalysis, known for his provocative seminars and writings.
While Lacan’s philosophy is built on traditional psychoanalytic terms and concepts, it is remarkably different in many aspects. Slavoj Žižek explains, “For Lacan, psychoanalysis at its most fundamental is not a theory and technique of treating psychic disturbances, but a theory and practice that confronts individuals with the most radical dimension of human existence. It does not show an individual the way to accommodate him- or herself to the demands of social reality; instead it explains how something like ‘reality’ constitutes itself in the first place. It does not merely enable a human being to accept the repressed truth about him- or herself; it explains how the dimension of truth emerges in human reality” (Žižek, 2007).
Key Concepts in Lacanian Psychoanalysis
Lacan’s theories are intricate and multifaceted, encompassing a wide range of concepts that challenge conventional psychoanalytic thought. Here, we will explore some of the most influential ideas introduced by Lacan.
The Mirror Stage
The mirror stage is a concept developed by French psychoanalyst Jacques Lacan, primarily introduced in his work during the 1930s. It refers to a crucial developmental phase in an infant’s psychological growth, typically occurring between six and eighteen months of age.
In this stage, an infant first encounters their own reflection in a mirror or another reflective surface. This moment is significant because it marks the formation of the “I” or ego. The child recognizes the image as themselves but simultaneously experiences a sense of alienation; they see an idealized version of themselves that contrasts with their physical limitations and fragmented experiences at that age.
Bruce Fink wrote “Lacan’s work on the mirror stage: insofar as the ego is essentially the self seen by ‘oneself’ (as in a mirror reflection)—that is, viewed as if by another person, or seen from the outside by someone else—a running commentary may well be provided in a form of self-consciousness, or consciousness of one’s self doing things” (Fink, 1999). In current terms, we refer to this as metacognition. Not only are we conscious beings but we are conscious of our consciousness.
Lacan argues that this recognition leads to several key developments:
- Formation of Ego: The mirror stage helps shape the child’s identity and self-concept, establishing a coherent image of oneself as separate from others.
- Imaginary Order: This stage introduces what Lacan calls the Imaginary order—where images and illusions dominate perception—and sets up future relationships with others based on misrecognition or projection.
- Alienation: Although recognizing oneself can be empowering, it also brings about feelings of alienation since the ideal image may never fully align with reality.
- Desire: The mirror stage lays the groundwork for desire, as individuals begin seeking validation from others based on their perceived reflections rather than true self-understanding.
Self Identity
Lacan’s concept of the mirror state is not unique. Several other notable figures in psychoanalytic history have approached this same topic, including Sigmund Freud. Ego identity is a central concept in Erik Erikson’s theory of psychosocial development. It refers to the conscious sense of self that develops through social interaction. Erikson wrote, “the growing child must derive a vitalizing sense of reality from the awareness that his individual way of mastering experience (his ego synthesis) is a successful variant of a group identity and is in accord with its space-time and life plan” (Erikson, 1994).
Margaret Mahler wrote, “Mahler wrote that the “biological birth of the human infant and the psychological birth of the individual are not coincident in time. The former is a dramatic, observable, and well-circumscribed event; the latter a slowly unfolding intrapsychic process” (Mahler, Pine, & Bergman, 1975). According to Mahler, the child’s self-identity emerges during the third stage of development (5-24 months).
The development of a self identity, as an individual ‘I’ in the universe of others appears to be a fundamental task of healthy development.
Failure to Develop an Identity During the Mirror Stage
Fink explains the impact of failure to accomplish the fundamental task of self-identity during this phase. He wrote “the repeated attempt by neurotics to adopt the Other’s ego-ideal is at the very crux of their neurosis: they are stuck on the Other’s demand. In analysis, they want to know what the analyst wants of them; indeed, they may well demand that the analyst tell them what he or she wants them to do—anything but have to ask themselves what they want” (Fink, 1999).
Deborah Anna Luepnitz wrote, “Lacanians emphasize the trouble caused by a lifetime of searching for ourselves in a place external to us (either the physical mirror or the approving gaze of others). No one else can tell us who we ‘really are.'” She continues, “We spend our energies figuring out whose recognition counts–which mirror to consult and how to read the images we discover.” She then warns, “Some people are drawn to trick mirrors. They will check their reflection only in the gaze of someone guaranteed to diminish them. In contrast, a few lucky souls walk right by mirrors that elongate flaws and foreshorten virtues” (Luepnitz, 2003).
When a self-identity fails to emerge during these early stages of development, the lack of autonomy interferes with life on many fronts. The individual seeks constant affirmation through external praise. Communications omit authentic expressions of want or need. Wants and needs still exist but their camouflaged existence emerge in other ways, such as passive-aggressive remarks and manipulations.
Overall, Lacan’s mirror stage emphasizes how identity formation is influenced not just by personal experience but also through external images and social contexts, contributing significantly to his theories on subjectivity and psychoanalysis.
The Symbolic, the Imaginary, and the Real
In Lacanian psychoanalysis, the interaction between the Imaginary, the Symbolic, and the Real is fundamental to understanding human psychology and subjectivity. These concepts have counterparts in Freud’s structure of ego and superego. Žižek explains, “Lacan introduces a precise distinction between these three terms: ‘ideal ego’ stands for the idealized self-image of the subject (the way I would like to be, the way I would like others to see me); Ego-Ideal is the agency whose gaze I try to impress with my ego image, the big Other who watches over me and impels me to give my best, the ideal I try to follow and actualize; and superego is this same agency in its vengeful, sadistic, punishing aspect” (Žižek, 2004, p. 80).
Whether approaching the mysteries of the mind through Freudian structure, modern cognitive theories, or Lacan philosophy, there is always a cloud of uncertainty. After reading countless books and descriptions, I still fail to completely grasp the concepts. At first, I perceived this as my failure, however, the clandestine nature of the workings of the mind requires some uncertainty. Clarity falls directly in the realm of the symbolic. Yet our words fall woefully short of depicting the entirety of our complex self.
The symbolic, the imaginary, and the real represent different starting points in our journey to understanding at least part of the human condition, giving us a handle to grasp our experience.
These three registers represent different ways of experiencing reality and contribute to how individuals relate to themselves and others.
The Imaginary
- The Imaginary realm is associated with images, illusions, and deceptive appearances. It encompasses our perceptions of ourselves and others, often formed through identification processes (like in the mirror stage). Here, individuals create idealized self-images and engage in a world dominated by fantasy.
- In this register, relationships are often characterized by misrecognition or projection; one may see their desires reflected in others rather than engaging authentically with them.
- The Imaginary is linked to feelings of wholeness or completeness that can be fleeting since it relies on external images that are ultimately unattainable.
The Symbolic
- The Symbolic order pertains to language, social structures, laws, norms, and cultural codes. It represents how we communicate meaningfully and navigate societal expectations.
- This register introduces concepts like identity formation through language—how naming oneself within a particular context shapes one’s existence—and creates frameworks for understanding relationships with others.
- Lacan emphasizes that entering the Symbolic order involves acknowledging lack (the absence of something desired), which leads to desire itself because it establishes what’s missing from one’s experience.
The Real
Sheldon George and Derek Hook explain, “Where the Symbolic, in Lacanian terms, is the universe of language and law that intersects so noticeably with the social, the Real is that exclusion from the Symbolic, overlapping with the unconscious, around which the Symbolic protectively structures itself. It is this Real that establishes the contours of our desires, bringing structure to our fears, conflicts, and unconscious pursuits” (George & Hook, 2018).
- The Real is perhaps the most complex register; it refers to what is outside linguistic representation—the unspeakable aspects of existence that resist symbolization. It encompasses trauma or experiences that cannot be fully integrated into our understanding due to their intensity or alien nature.
- Unlike the other two registers—which involve mediation through images (Imaginary) or meanings (Symbolic)—the Real presents an encounter with something raw or unprocessed.
- While we strive for coherence through Imaginary identifications and Symbolic structures, moments from the Real can disrupt this cohesion—bringing forth anxiety when faced with limits beyond comprehension.
Interaction Among Them
- Tension Between Registers: These three realms interact continuously within human experience. For instance:
- An individual might hold an ideal image of themselves in the Imaginary but struggle when confronted by real-life limitations exposed by encounters with reality (Real).
- Language (Symbolic) can shape one’s perception in both positive ways—creating identity—but also restrictively by imposing societal norms that conflict with personal desires found in the Imaginary.
- Desire Formation: Desire emerges at this intersection; as individuals seek fulfillment based on fragmented identities shaped by these interactions while attempting to articulate their experiences via language yet facing inevitable gaps introduced by real-life complexities.
Lacan’s framework invites us to explore how these dimensions influence psychological development while highlighting constant tensions among them shaping our identities throughout life.
Desire and Lack
Central to Lacanian psychoanalysis is the notion of desire, which Lacan argues is rooted in a fundamental lack. This concept is derived from Freud’s idea of das Ding, or “the Thing,” that which is perpetually missing or unattainable. Michael Eigen explains “Desires are nourishing, like ocean waves. They can kill you, thrill you, fill your heart with beauty, feel good all over. Freud teaches that we are made of many desires on many levels, often in conflict with each other.” Eigen continues, “We are composed of systems within systems of desires. And most of our desires have laws that go with them” (Eigen, 1999).
Fink explains that “desire…is always in motion, looking for new objects, alighting here and there but never sitting still.” He adds, “Desire is an end in itself: it seeks only more desire, not fixation on a specific object” (Fink, 1999). Desire inherently implies a sense of lack—a drive to secure something we want but don’t have. Desires are not always apparent. We sense lack but can’t fulfill it.
Eigen wrote, “Desires split us—we are divided by desires. Lacan teaches that desire is split and riddled with holes” (Eigen, 1999, Kindle location: 3,548).
According to Lacan, human desire is always directed towards something that is absent or lost, and this eternal pursuit shapes our actions and identities. Desire is mediated through the Symbolic order, where it is articulated and constrained by language and social norms.
Jouissance
Human behavior is often shroud in irrational behaviors. A common practice is finding pleasure in our discomfort. At first glance, this sounds ridiculous except for the extremes found in the masochist personality. However, we all have a few of these discomforts we relish, and even ruthlessly hold onto. We may find that some of things we continually complain about are so built into our lives that we continue to live in such a way that these disturbing aspects remain. We unconsciously create the elements that we find pleasure in complaining about.
Fink wrote, “We all know people who are ever complaining of their lack of satisfaction in life, but who never seek therapy. This is because they obtain a certain satisfaction from their very dissatisfaction, and from complaining: from blaming others for their lack of satisfaction. So, too, certain people derive a great deal of pleasure from torturing themselves, from subjecting themselves to painful experiences, and so on. The French have a fine word for this kind of pleasure in pain, or satisfaction in dissatisfaction: jouissance” (Fink, 1999).
It is the break down of our unconscious jouissance that motivates change. “The moment at which someone seeks therapy can thus be understood as one in which a breakdown occurs in that person’s favorite or habitual way of obtaining jouissance. It is a “jouissance crisis.” The jouissance-providing symptom is not working anymore or has been jeopardized” (Fink, 1999).
The Lamella
In Lacanian psychoanalysis, the “lamella” is a complex and often elusive concept. It represents a kind of primordial object or drive, a remnant of the Real that precedes the formation of the subject. The lamella is often associated with the partial object, a fragmented object of desire that becomes fixated in the unconscious.
It’s a difficult concept to grasp, and Lacan himself often used it in enigmatic ways. However, it can be understood as a kind of libidinal energy or drive that precedes the formation of the ego and the superego. It’s a force that drives desire, but it’s also a source of anxiety and frustration. Lacan explained that “the lamella does not exist, it insists: it is unreal, an entity of pure semblance, a multiplicity of appearances that seem to enfold a central void — its status is purely phantasmatic” (Žižek, 2004, p. 62). Perhaps, the term itself is used to explore the vagueness of human drives, exploring our unfillable desires that motivate action but never find a state of rest.
In our chaotic rush to find relief, we keep returning to places of pain. Lacan’s concept of lamella bears some similarities with Freud’s death instinct.
The lamella is a controversial concept, and its interpretation varies among different Lacanian theorists. However, it remains an important part of Lacan’s complex theoretical framework.
Desire and Demand
A significant part of our human existence is intertwined with others. Our desires seldom are fulfilled without the involvement of some other. We seek fulfillment of desires through the use of symbolic language. In its simplest form, I may state, ” I need to be held.” My partner recognizes my request and gives me a hug.
However, because desires are not always apparent, then asking for a specific act to fulfill them is not as easy as requesting a hug. We may demand that a significant others satisfy a desire but not know exactly what desire we need fulfilling. Jennifer Shaw explains, “Because the nature of desire is obscure, the subject embarks on a lifelong effort to anticipate and interpret the desire of others, with no guarantee that s/he will be able to do so. This absence of a guarantee that desire can be fulfilled, either by the Other (in response to the subject) or the subject (in response to the Other), constitutes a lack in the subject, which is the condition of language” (Shaw, 2005).
Demands often misrepresent the underlying desire. I may ask for a hug (demand) but the underlying desire is to feel secure. When the hug fails to satisfy the desire, I may rebel against the other, blaming them for an insincere hug. Throughout the whole exchange, we do not clearly understand what we are seeking, and the mechanisms involved to fulfill those obscure desires. The dynamic interactions trying to satisfy the desire becomes a frustrating process.
Fink explains that in Lacanian psychoanalysis “an extremely important goal of analysis is to go beyond the constancy and fixation of demand to the variability and mobility of desire” (Fink, 1999, p. 43).
The Unconscious is Structured Like a Language
Lacan famously asserted that “the unconscious is structured like a language.” This provocative statement suggests that the unconscious mind operates according to linguistic principles, governed by rules of syntax and metaphor. Lacan’s emphasis on language reflects his belief that our unconscious thoughts and desires are encoded in verbal expressions, slips of the tongue, and symbolic acts. Thus, psychoanalysis involves deciphering these linguistic structures to reveal the hidden workings of the mind.
Lacan’s view of the unconscious deviates from Freud’s contention the unconscious hides all the unacceptable desires. For Lacan, “The unconscious is not the preserve of wild drives that have to be tamed by the ego, but the site where a traumatic truth speaks out” (Žižek, 2004, p. 2).
Symbolic Interactionism and Lacanian’s Theory
Lacanian psychoanalysis and symbolic interactionism share some key concepts, particularly in their emphasis on the role of language and symbols in shaping human experience.
- The Social Construction of Reality: Both theories recognize that our understanding of the world is socially constructed. Language and symbols play a crucial role in shaping our perceptions and interpretations of reality.
- The Importance of Symbols: Both theories highlight the significance of symbols in human interaction. Lacan emphasizes the role of language as a symbolic system, while symbolic interactionism focuses on the use of symbols in social communication and meaning-making.
- The Role of the Other: Both theories acknowledge the importance of the Other in shaping the self. In Lacanian psychoanalysis, the Other is often a significant figure, such as a parent or a cultural authority, who influences the development of the subject’s identity. In symbolic interactionism, the Other is any individual or group that interacts with the self and shapes their self-concept.
By understanding these shared concepts, we can gain a deeper appreciation for the complex interplay between the individual and society, as well as the role of language and symbols in shaping human experience.
See Symbolic Interactionism for more on this topic
The Lacanian Clinic
Lacanian psychoanalysis significantly diverges from classical Freudian techniques in its clinical practice. Lacan emphasized the importance of speech and language in the therapeutic setting, often employing shorter and more variable-length sessions known as “scansions.” This approach aims to disrupt the patient’s habitual patterns of speech and thought, facilitating new insights and breakthroughs.
The Role of the Analyst
In Lacanian practice, the analyst’s role is to act as a “subject supposed to know,” a figure who embodies the knowledge that the patient seeks. The analyst uses techniques such as listening for “points of punctuation” in the patient’s speech—moments where significant unconscious material may emerge. This listening involves paying close attention to the nuances of language, metaphor, and symbolism.
Most neurosis exist in the hidden corners of the mind. They survive because they are not seen. Maladaptive mechanisms resist exposure because they force a confrontation with the unknown aspects of reality the individual fears. Fink explains, “The analysand wants to know nothing about his or her neurotic mechanisms, nothing about the why and wherefore of his or her symptoms. Lacan even goes so far as to classify ignorance as a passion greater than love or hate: a passion not to know.” Fink continues, “If the analysand resists knowing, and the analyst fails to bring his or her desire to bear, new knowledge cannot be formulated” (Fink, 1999, p. 7).
Interpreting the Symptom
Lacan viewed symptoms as meaningful expressions of the unconscious rather than merely pathological disruptions. According to Lacan, the observer can see symptoms as messages from the unconscious. These messages convey morsels of truth about the individual’s desires and conflicts. The goal of analysis is to interpret these symptoms, uncovering the underlying desires that shape them. Accordingly, these interpretations enable the patient to articulate and transform their relationship to these desires.
Žižek wrote that according to Lacan “Therein resides the true stake of psychoanalytic treatment: it is not enough to convince the patient about the unconscious truth of his symptoms, the unconscious itself must be brought to assume this truth” (Žižek, 2004, p. 93). Fink explains that “Manifestations of the unconscious are often accompanied by surprise: surprise at a slip of the tongue—as when the analysand says precisely the opposite of what he or she meant to say by adding the word ‘not,’ or by inverting ‘you’ and ‘me’ or ‘he’ and ‘she’ in a sentence—or surprise at something the analysand did” (Fink, 1999, p. 17). These surprises may go unnoticed or quickly passed over by the analysand. The therapist must astutely direct attention to them, providing a possible interpretation.
Teaching the Analysand to Recognize the Hidden
Therapy is not intended as an ongoing process but an avenue to self-sufficiency. Part of this goal is to assist the patient in recognizing their own hidden agendas and processes. Fink explains, “The analyst requests that the analysand say whatever comes to mind, without censoring any of his or her thoughts, no matter how senseless, unimportant, out of context, distasteful, or insulting they may seem; and that the analysand pay attention to things he or she probably paid little attention to before: dreams, fantasies, daydreams, fleeting ee, slips of the tongue, bungled actions, and the like.”
Fisk continues, “Doing analysis requires a learning process, and the analyst must not abstain from repeatedly encouraging the analysand to pay attention to all manifestations of the unconscious” (Fink, 1999, p. 8-9).
Controversies and Criticisms
Lacanian psychoanalysis has been both highly influential and controversial. Critics argue that Lacan’s theories are overly abstract and difficult to apply in clinical practice. Some have also criticized Lacan for his charismatic and sometimes authoritarian teaching style. Despite these criticisms, Lacan’s work continues to inspire new generations of psychoanalysts, philosophers, and scholars. Lacan’s ideas remain a vital part of contemporary psychoanalytic discourse.
Associated Concepts
- The Unconscious Mind: This refers to a reservoir of feelings, thoughts, urges, and memories that are outside of our conscious awareness. This part of the mind influences our behavior and experience, even though we are not aware of it. It is believed to have a significant impact on our personality, decision-making, and emotions, as well as playing a role in various mental processes.
- Neurosis: This refers to a pattern of maladaptive behaviors or thinking process that an individual adopts to relieve negative affects. Typically, the neurosis relieves anxiety in the present without regard to future impact on self and others.
- Transference: This concept describes the projection of unconscious feelings onto the therapist during psychoanalysis.
- Ego Development: This refers to a conceptual model outlining the progressive change of the personality in response to life experiences. The development encompasses forming of identity, expanding of consciousness, and individual ways for understanding and adapting to reality.
- Intrapsychic Conflict: This concept, central to psychoanalytic theory, suggests that neuroses arise from conflicts between different drives, impulses, and motives within the mind.
- Individual Psychology: Alfred Adler’s theory posits that neurosis is linked to a sense of inferiority and a striving for superiority or success.Compensation andovercompensationare key mechanisms in this theory.
A Few Words by Psychology Fanatic
Lacanian psychoanalysis offers a profound and nuanced exploration of the human mind. Lacan accomplishes this through emphasizing the centrality of language, desire, and the unconscious. While challenging and complex, Lacan’s theories provide valuable insights into the nature of self, society, and the psyche. As we continue to grapple with the intricate workings of the mind, Lacan’s legacy endures. His philosophy invites us to look deeper into the symbolic structures shaping our existence.
Last Update: November 7, 2024
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References:
Eigen, Michael (1999). Toxic Nourishment. Routledge; 1st edition.
Erikson, Erik H. (1994) Identity and the Life Cycle.W. W. Norton & Company; Revised edition.
Fink, Bruce (1999). A Clinical Introduction to Lacanian Psychoanalysis: Theory and Technique. Harvard University Press.
George, Sheldon; Hook, Derek (2018). Introduction: Lacanian praxis and social intervention. Psychoanalysis, Culture & Society, 23(3), 235-243. DOI: 10.1057/s41282-018-0103-2
Luepnitz, Deborah Anna (2008). Schopenhauer’s Porcupines: Intimacy And Its Dilemmas: Five Stories Of Psychotherapy. Basic Books; 1st edition.
Mahler, Margaret; Pine, Fred; Bergman, Anni (1975/2000). The Psychological Birth of the Human Infant: Symbiosis and Individuation. Basic Books; Illustrated edition.
Shaw, Jennifer (2005). Lacanian Demand and the Tactics of Emotional Abuse. Psychoanalysis, Culture & Society, 10(2), 186-196. DOI: 10.1057/palgrave.pcs.2100038
Žižek, Slavoj (2007). How to Read Lacan. W. W. Norton & Company; 1st edition.
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