Today, I would like to expand on my previous post on Lacanian psychoanalysis and the Wound of Split Subjectivity by understanding its relationship with the Graph of Desire. I am well aware that this is the graph that makes people who wish to learn psychoanalysis to run the other way. The Graph of Desire was presented in an essay called “The Subversion of the Subject and the Dialectic of Desire in the Freudian Unconscious” which consists of a lot of ideas that Lacan had developed over many years. It was also where Lacan attempts to situate the “scientific subject” as the “unconscious subject”. This post will provide my own interpretations of the graph because this is what happens when you leave Bobby in his room for 7 weeks. I won’t aim to extrapolate every detail of the graph because there are many ways to read it.
I strongly encourage you to read my previous post on Lacan before you start this one (hyperlinked again here). This is because it provides the foundations for everything that I will be talking about in this post. But in case you are lazy, I will summarize and refresh some of the ideas that I had introduced. This post is also significantly longer than average (around 6000 words). I tried my best to make it digestible.
In my last post, I introduced the fundamentals in the ways which the subject must “give up” on some of their desires in order to become a subject who is always wounded and incomplete. The subject begins from the mirror stage and moves from the ideal-ego to their ego-ideal as their experiences are mediated through symbolic laws which functions like a filter. I gave many pedagogical examples of how this symbolic filter works, such as the employee’s subjectivity and how they are represented by their company or institution (filter), yet their employee identity is not who they really are in their private lives. In the same way, the words we use to represent ourselves through language is not who we really are, but the becoming subjectivity that is never complete. The speaking subject who can only express themselves through language (i.e. “I am X”) is never “whole” and complete. Thus, subjectivity is always “split” because they are filtered through the symbolic laws that they must always conform to. Identity and subjectivity is a wound that can never be healed because one is always already a speaking subject who is divided by what they can and cannot desire. In turn, this produces the “split subject” who must always share a relationship with the filter of the symbolic “Other” (super ego / unconscious mind).
Today, I will focus on how language functions as the symbolic filter because this is what Lacanian psychoanalysis is about. The moment we speak or write a sentence, our language becomes the symptom of the symbolic Other (repression; or unrealized unconscious actions, etc.). The things we say offers us the clue to our unconscious mind and its thinking patterns. Since psychoanalysis studies the unconscious mind, its entire goal is to ask “What does the Other want?” (“Che Vuoi?”) by analyzing the things people say through free association. These associations can be random things, it can also be dream fragments and narratives that people tell others about, or stories that people identify as who they are as a human being.
Above all, this notion of filtering that passes through the symbolic Other (language) is what Lacan refer as “castration complex”. Castration is a never ending process that happens all the time in our lives. As I had pointed out in my last post, you are being castrated the moment you read this text. Recall that the child begins with their imaginary “ideal-ego” who goes through the castration complex (filter) which produces the ego-ideal (this is important, we will return to this). It is through our relationship with language which develops the ego-ideal. For example, the speaking subject must always follow the rules of language in the same way that they must follow the rules of society which leads to unconscious desires. The subject’s relationship with language and other people is a relationship with their own Other (i.e. their unconscious desires). When the subject speaks, parts of who they are appears through language (the symptom), and the repressed desires goes missing (I will return to this later on). In the same way, the reader who is reading this text always gets filtered through language and symbolic laws.
This is why Lacan was famous for being called an “anti-philosopher”. What constitutes philosophy and its notions of truth has to do with the unconscious mind. Philosophy is the symptom of the unconscious. The subject must be mediated through language to produce philosophy. Hence, in order to speak about “Being”, one must subtract something from Being. Despite being influenced by Martin Heidegger, this is why Lacan will never be a Heideggarian. Heidegger had set out a task to retrieve fundamental being from the past. He was obsessed with a missing “Being” (lack) that is fundamental to all beings. There is always something missing in Being that makes us desire for Being.
Split subjectivity is central to psychoanalysis. Another example that Lacanians uses to describe the symbolic filtering is the train which moves through the train station. The train station does not move because it consists of symbolic language, laws and rules that are always in place (i.e. in language, we must follow the rules of grammar, etc. as we express who we are; just as a human being has to follow the written and unwritten rules of society). Meanwhile, it is the train / subject which moves through the station. The subject must invest energy to speak through language in order to express themselves. The train station (language; filter) is the site of differences and signifiers that the subject must pass through. As Lacan might say, the train station (Other) is the “treasure trove of signifiers [words]” which the subject must depend on in order to communicate and express themselves—even if this communication is directed to themselves (introspection). The subject is always mediated by symbolic language (signifier; “S”). We are split subjects because we are speaking animals.
In Graph I, we have two trajectories. The horizontal trajectory that flows from the left to right as S—>S’ implies the movement of signifiers such as this sentence which moves from the beginning to end (there are deeper implication to this such as the sliding of signifiers and the “anchoring point”). In order to understand the beginning of the sentence, we have to read what lies throughout the entire chain of significations towards the end of the sentence. It would make no sense for me to start a sentence and not finish it because that would not provide sufficient signifiers for me to understand its meaning.
Meanwhile, we have the vertical trajectory that is shaped like a horseshoe which loops over the horizontal trajectory backwards from right to left. The reason why Lacan loops it backwards is due to Freud’s ideas on “afterwardness” which suggests the ways which we analyze a sentence after we have articulated it (it also has to do with what Lacan calls the “quilting” of signifier and signified). The triangle represents the beginning of subjectivity, such as the subject as an animal, who crosses over the horizontal trajectory (symbolic language) twice and ends up producing the split subject ($) on the other end. What we see through this horseshoe trajectory is how split subjectivity is produced and mediated through language.
An example of this horizontal and vertical movement could be the mother who tells the child to clean up his room (horizontal trajectory). The child begins at the triangle who interprets the commands of their mother and produces the split subject who must give up certain desires to meet her mother’s command (perhaps they wanted to go outside to the playground). In the same way, since castration is never complete and occurs until we die, the graph could also represent the reader as the split subject who is currently interpreting this sentence as they get filtered through language.
By itself, the symbolic language is inanimate because it relies on the subject to give these words specific meanings. Thus, the vertical trajectory also represents intentionality. Here, we see something that is very interesting in regards to phenomenology (which studies intentionality), deconstruction and psychoanalysis because Lacan offers us a psychoanalytic way of interpreting intentionality that is not only influenced by inter-subjectivity, space, and time, but by our unconscious desires. This unconscious desire which motivates intentionality can only be experienced through the effects of the signifier.
The horizontal trajectory could be the representation of the “other person” who speaks. Whereas the horseshoe trajectory represents the subject who interprets what the other person says. Remember how the split subject’s relationship with the other person is actually a relationship with their own Other (i.e. unconscious desires and repression). In my view, the two positions of the horizontal and horseshoe trajectories are interchangeable. The other person who speaks (horizontal) could also be the one who returns “afterwards” to interpret what they had said (horseshoe). I would like to consider two different perspectives between the one who speaks (horizontal) and the one who analyzes and interprets (horseshoe). I will focus more on the the horseshoe trajectory and touch on the horizontal one near the end of this post.
Before we proceed to Graph II, I would like to point out the two junction points where the horseshoe crosses through the horizontal trajectory. These two junctions are important because the first one represent the “filtering” where the subject is mediated through the “treasure trove of signifiers” (symbolic language; Other) to formulate meaning. The first junction is where the subject produces “split subjectivity” by being mediated through language. It is here, where we first encounter the symbolic Other and the “filter” (or train station). As we will see, the Other is represented as “A” (Autre in French) in Graph II:
The new bottom section of the graph is basically a visual representation of the mirror stage. “i(a)” is the image of the other person (alter ego) or the person that I share my experiences with when I have conversations with them (notice how it is a one way movement from right to left). Such experiences, as I had already mentioned, is a relationship with my own ego (m) that is actually a relationship with the Other who defines the laws and meanings [s(A)] that I must live by (because as a split subject, I must be mediated through language). The relationship with the other person is a relationship with the split subject’s ego-ideal, which is the ideality given by the Other (A).
Recall from my last post when I said that it is not enough to see myself as an ideal human being because I need the approval of the Other. For example, I need lots of likes and approval by others on social media and my narcissistic selfies because I need to live up to the Other’s expectations that I am a superstar hottie or pro nature photographer on Instagram. It is like looking at yourself in the mirror, but recognizing that there is also the other Other person who is unknowingly standing behind you and sees who you are in a certain way (parents, boss, girlfriend, boyfriend, strangers, government, police, social media, etc.). The symbolic ego-ideal is the recognition of an outside beyond who you are (m; ego) as you evaluate yourself (you judge yourself; recognize your insecurities because the Other sees you in certain ways since they are the one who represents the laws, etc.). This is why the image we uphold to ourselves is not who we really are. As split subjects, we are trying to satisfy the desires of the Other. In other words, we are upholding a certain narrative or image of what we imagine the Other sees in us (i.e. imagining what other people think of us). Later in Graph III, we will encounter this imagination as Lacan’s famous fantasy formula: $<>a.
Unlike Graph I, Graph II presents us with the response of the Other that is found through the matheme of s(A). Let us suppose that the horseshoe trajectory is a child who is responding to the demands of their (m)Other. Once the split subject gets filtered through the Other (A), they acquire the Other’s response of s(A). This leads to a complex relationship between the subject’s demand and the Other’s response. Another way to put it is that s(A) is the meaning created by the other (Other) that the subject interprets from their response (their chain significations from the horizontal trajectory).
I think there are at least two ways of reading this movement from A [Other]—>s(A) [Other’s meaning] —> I(A) [ego-ideal]. The first consists of the relationship between the infant who demands their needs from the mother that takes position as the Other (only later in the infant’s life does the Other transform into the symbolic language and the laws of society). An example of this would be the infant who demands milk and love from the (m)Other by crying. The response that the (m)Other makes (horizontal trajectory) is to tell the child and offer them milk or her breast. However, as the infant grows older, they realize that the mother cannot offer the kind of (sexual) love that she offers to her father because the law prohibits incest (Lacan’s maternal and paternal figures, just like femininity and masculinity, are positions that the subject takes—they are not restricted to biology). As a result, the infant’s demand for love becomes an impossibility—it becomes the remainder which transforms into an unconscious desire that makes the child ask: what does the (m)Other want? Or simply, what do I need to do in order to receive love from her?
This is why, in the adult split subject, desire is not just about the object that the split subject desires (their romantic partners, etc.). Unconscious desire traces all the way back to the infant’s desire for the sexual love that the Other did not want and cannot give. Certainly, the split subject is not conscious of this fact, because they have already repressed such thought into their unconscious. Hence, desire is never about the object of desire because it is the relationship with what is missing that is causing the split subject to desire. I have provided an example of this in my last post about a man who desires a woman, but what is causing him to desire this woman is not the woman but the lack that he does not consciously recognize (object a).
The second interpretation comes from the idea that, since the split subject must always pass through the Other’s discourse and express their demands through language, their demands are never completely expressed and therefore, cannot be completely met. This leads to the same outcome of never figuring out what the Other wants because one has already gone through the Other’s discourse. Furthermore, the ways which the split subject interprets the Other’s response also involves castration (filtering) and are influenced by their unconscious desires that can never be satisfied. The way we read Lacan for example, always leaves us with something left to desire in his work. There is always more meaning to extrapolate from his texts. This is also true to say, our interpretation of literature and life events.
Desire is the surplus of demand. Desire is what remains when demand fails to be completely satisfied because the mother cannot offer the child the love she offers to her father. Desire is also found when the split subject fails to make their demands through language. Demand is related to our needs. Such as our need for food. Desire is what separates humans from animals. As humans, we don’t just demand to eat, we also desire for objects that has nothing to do with our biological needs.
Since desire is the surplus / remainder of demand, the enjoyment that comes from the satisfaction of desire is partial. Enjoyment is only experienced partially after the subject has been mediated through the symbolic law (after the subject has been filtered and mediated through language and what they are permitted to consciously desire). A classic example: since the first symbolic law states that I cannot copulate with my mother, father and siblings (for Freud, the first law is the prohibition of incest), I can only unknowingly sublimate theses desires to my future partner and other objects that I encounter in my life. The only real and impossible form of pleasure that can never be completely experienced is what Lacan famously calls “jouissance” which translates into “enjoyment” or “orgasm”. Through desire, we can only receive the remainder of jouissance (we will return to this later on once we get to the sex drive). The split subject cannot experience jouissance at its fullest potential because they are always filtered through the symbolic Other. This is why jouissance is related to the real (of what Lacan famously calls “lalangue” or the mother tongue). The symbolic is what paradoxically grants and prohibits jouissance.
Nevertheless, Graph II shows us that in many cases, the Other responds and offers meaning to the split subject as they pass through the horizontal trajectory through A and s(A), which produces the I(A). In this case, the subject recognizes the Other’s desires and tries to fulfill the ego-ideal image that the Other imposes upon the subject, such as trying to live up to the Other’s demands. Clean your room! Become a doctor! Become a rich capitalist! Live up to your own self image defined by your new Other as social media! Hence, as I mentioned last post, the subject’s desire is the Other’s desire. As I gaze through social media, it tells me what I should desire to become (to gather lots of likes from people, take mirror selfies, share memes, be cool, etc.) [now, think of this under the context of marketing, advertisement or political correctness].
The horseshoe trajectory (the arrow) in Graph II is a representation of our demand which gets filtered into desire when the child recognizes that the sexual love they seek from their parents is not possible. By passing through the Other (A), the split subject recognizes this, but still unconsciously desires for such occurance. Thus, they unknowingly seek for it through their interactions with other people (i.e. in their future romantic partners, friends, or objects that they buy, etc.). This is why you might notice how couples will often have partners who, in some ways, resemble people from their family. This can either be really obvious or not at all. This is because we are all unique individuals (split subjects) who makes different identifications with the Other which attracts and arouses us. It can be something as obscure as one of Freud’s patient who was obsessed with the shine on a woman’s nose. There are also instances where you might notice how couples look like each other. In this case, there is a chance that they are narcissists. Although I must point out that narcissism is actually part of human relationships because we relate to the image of the other (Other) with ourselves (this is what makes identical twins interesting). For example, I see similarities between myself and the other person when I have conversations with them, so we become friends. This is why I once said that our relationship with other people is actually a form of fantasy relation with ourselves. Everything functions like a mirror (recall in the mirror stage: “the other person in the mirror is me!”).
The transformation from demand to desire leaves us with an important question that all psychoanalysts seeks to answer: What does the Other want? In Lacanian analysis, it is about figuring out this conflict between the Other and the unconscious desire of the split subject. The difference lies between what the subject wants versus what the Other wants from him or her. What does the Other want to say? What if the Other never tells us who we are? What happens when the employee does not know what the boss demands? Or when the subject does not know what they want or who they are because the Other does not offer any response? What happens when what we want from the Other can never be acquired because our demands cannot be met?
But because there is no absolute answer to the Other’s desire that desire will endlessly re-manifest itself into different objects through our drives, such as our romantic partner, the new commodity we just bought. I can for example, desire to buy this new car because I unconsciously identify it with my mother. Yet, after buying this car, I stop desiring for it overtime because I realized that this is not what I actually desired because I unconsciously wanted my mother. Keep in mind that I am using the classic Freudian example for my own amusement. In practice, our unconscious desires could be many other things.
We now have sufficient information to understand Graph III:
What we see in the new upper section of this graph is the introduction of “d” which represents desire as the remainder or surplus of demand after it passes through the Other. This new graph is relatively straight forward in the sense that it is trying to suggest what happens when the Other provides no response to the subject’s demand—which is basically all the time because we are castrated / filtered subjects who are mediated through language. Hence Lacan writes “Che vuoi?” meaning “What do you want?”—or, “What do I need to do to satisfy the desire of the Other?”
Furthermore, I believe the upper section of this graph also represents what occurs unconsciously. It takes place beyond the signifiers of the Other deep within the split subject’s mind. To put this in another way, the upper section takes place beyond the reader’s interpretation of this sentence as it happens unconsciously. We can see that there are two arrows that split from the Other (A). The outer arrow loops and points towards $ (split subject). The inner arrow points towards object a. Together they form $<>a which is the symbol for fantasy.
For the sake of simplicity, I will say that because the split subject does not know what the Other wants, they must imagine or fantasize the Other’s desire. Object a appears in this fantasy formula because my desire as the split subject is the fantasy of what the Other desires for me (remember from last post, desire is produced through object a). Simply ask yourself, what do you fantasize about? My desire and fantasy comes from the Other’s desire. Yet, I always misunderstand the Other’s desire (i.e. my desires and fantasies) because I am always already a split subject. This is why our dreams offers us a way of understanding our unconscious mind because it is related to our primal fantasy and the Other’s desire. The analyst’s job is to help the analysand “traverse” this primal fantasy.
Let us move into the final form of the graph:
In Graph of Desire, Lacan introduces the formula for drive as $<>D (D is for demand), and S(
A) which implies the lack of symbolic meaning within the signifying chain (there is no Other of the Other). Remember that every time we speak, parts of who we are is revealed through language, and the repressed material goes missing. S( A) represents what is missing from the signifying language which makes the split subject ask “What does the Other want?”. From the reader’s perspective, it is the question of what your unconscious mind is trying to say as you are filtered (castrated) through these words (i.e. what does the meaning you extract from this text inform you about your Other?). Notice how after desire (horseshoe arrow) passes through the lack of symbolic meaning of the Other S( A), we get to fantasy $<>a which involves fantasizing what the Other wants. Because the Other lacks a signifier (i.e. I don’t know what the Other wants), I fantasize what the Other wants. This fantasy moves down the graph and resurfaces as the Other’s response / meaning of s(A) [even when we do not know what the Other wants because we are split subjects].
In my last post, I explained Slavoj Zizek’s joke on “coffee without cream” and how the missing content of the coffee constitutes our perception of the coffee. I also explained Lacan’s interpretation of Edgar Allen Poe’s short story called “Purloined Letter” and how the stolen letter functions as a lack by which all other signifiers surrounds it like a vortex. Both coffee without cream and the empty content of the letter is represented by the signifier of the lack of signifier. In this case, S(
A) is the signifier of the lack of signifier. This is where we encounter Lacan’s controversial “phallic signifier” (ф) which is related to the “name-of-the-father”, “paternal metaphor”, and the formation of sexual difference known as “sexuation” (found here, from Seminar XX on feminine sexuality). In fact, it would be naive for me to not elaborate on sexuation because a big chunk of psychoanalysis is about sexuality.
Basically, the phallic signifier (ф) shares a paradoxical relationship with the lack of the Other S(
A)—the lack of the phallus—namely, the feminine. The signifier (ф) of the lack of signifier (-ф) is the phallic signifier (ф). This is why in the sexuation graph, Lacan crosses out the La as in “ the woman” because feminine sexuality can exceed the limitations of the phallic signifier and take position as the name-of-the-father. This is known as the “Other jouissance” which characterizes “feminine writing” (Helene Cixous‘ The Laugh of the Medusa is a good example of feminine writing; James Joyce’s Ulysses is another good example). There is however, a certain way of reading Lacan where it appears like he privileges the phallic signifier. This suggests that all symbolic languages that the subject mediates through are fundamentally phallic and masculine (patriarchal) which follows Freud’s phallocentrism. This interpretation situates Lacanian psychoanalysis into gender politics and it is part of what made him controversial. However, I would say that this is a misreading of Lacan. Slavoj Zizek is quite famous for addressing this misreading (here). For now, I will not go into the details of sexuation because it is another difficult topic.
Regardless, let us return to the Graph of Desire. If we continue to follow the horseshoe trajectory, notice how this missing signifier of S(
A) appears after it passes through the Other (the filter; A) and drive ($<>D). After desire is produced from the surplus of demand, it is recognized within $<>D, or the drives of the split subject. Basically, drive is another word for sex drive (libido) which shouldn’t always be thought under the context of copulation. This is because there are many things in life that offers “enjoyment” such as happiness, listening to music, reading, writing or speaking—basically anything that gives us pleasure.
For Lacan, all drives are partial which represents partial objects that attracts and arouses the split subject (common examples would be the breast, gaze, voice, etc.). In this sense, it is through these partial drives where we recognize our desires. But because conscious desire arises from being filtered through the symbolic, the drives can never reach its goal since it is not what the split subject unconsciously desires. Drives can only circulate around object a (i.e. the lack / unknown repressed material). Another reason that drives never reaches its goal is because its functions are a bit “mechanical”. The drive is like a circuit, or train tracks which involves having the libidinal energy push the train (subject) through the station / filter. It consists of—as we will later see—a form of repetition. It is like listening to your favorite song on repeat which offers you partial jouissance. You can never get enough of the partial enjoyment that it offers.
Finally, let us read the top horizontal trajectory which moves from Jouissance –> S(
A) —> $<>D —> Castration. This trajectory is important not only because it is the visual representation of castration from the perspective of the subject who speaks, it is important because it mimics the chain signification of the lower portion that moves from Signifier —> Voice. This upper unconscious trajectory points out how speaking and the creation of meaning which is the result of filtering, prohibition via symbolic, still allows for a certain level of enjoyment satisfaction.
This is why Lacan once famously said that speaking is like having sexual intercourse. We gain enjoyment and satisfaction from talking to other people which traces back to our relationship with the Other (Lacan’s statement also has to do with the concept of “sublimation” where we substitute one for the other). Furthermore, this top horizontal movement from jouissance to castration also emphasizes on what is missing [S(
A)] is also paradoxically found within our drives $<>D as the symptom.
Once again, I pointed out that every time we speak, part of our subjectivity is found in language, and the unconscious desire goes missing. The things we say is the symptom of our unconscious desires. Hence, language consists of a negative (-1) and positive (+1) dimension. This formulation is represented through S(
A) [lack] which consists of a -1, and $<>D [drive] that carries the +1 of the signifier. It is also recognized through sexuation of the -1 / the lack of phallic signifier, and the +1 of a phallic signifier. Simply put, the top horizontal trajectory emphasizes on the partial drives that motivates the split subject to speak (their desire to speak). It is through the signifiers of the Other—such as what is said through symbolic language by the split subject (the symptom)—where we recognize the effects of their unconscious mind.
What got Lacan banned from the International Psychoanalytic Association (IPA) comes from the way he attempts to make specific “cuts” through the analysand’s (patient) free association. Lacan achieves this by interrupting the double movement between the conscious Signifier —> Voice and the unconscious Jouissance —> Castration. Here, the cut is an attempt for the analyst to help the analysand produce new ways of thinking and restructure their unconscious patterns (new train tracks, new circuit). It must be noted that these interruptions and cuts that the Lacanian analyst makes are not random. The analyst is aware of the analysand’s unconscious patterns via free association (i.e. the way they speak).
Essentially, Lacan is trying to formulate ways to address what lies beyond the symbolic signifying language. Humans are not only conscious talking animals, they are unconscious subjects who experiences enjoyment (jouissance). This is what separates humans from artificial intelligence. It makes films like Ex-Machina fascinating because it emphasizes on human attempts to assign sexuality to robots. Humans are sexual beings where sexual difference is inscribed at the heart of the split subject as a form of contradiction: between the -1 and +1 of signification (of what is signified through language and what is missing in it). All beings are sexual. This is why sexuation is such an important component to Lacanian psychoanalysis. There is no such thing as a being who is emptied of their sexuality.
All of this takes us to the dialogues between gender theorists and psychoanalysts. I won’t get too much into this today, but it can be seen in the famous debate between Slavoj Zizek and Judith Butler that took place in the 90s. Their differences lies in their views on how subjects are related to the symbolic. Butler’s theory of gender performativity reduces the Lacanian symbolic into performative acts which challenges the privileged gendered acts that are enforced by history and social laws (gender as a social construct). By producing new performative acts through the symbolic, Butler thinks it could disrupt existing symbolic laws. For Zizek, Butler creates her arguments at the expense of forgetting that the performative acts which seeks to disrupt dominant symbolic acts are part of the symbolic Other. In other words, “liberating” performative acts is also the product of the symbolic Other who restricts such liberation. The performative subject who is supposed to challenge symbolic norms is found within the limitations of the Other and the split subject. Alenka Zupancic explains these differences very well in her book What is Sex? (2017) [p. 39-44].
With this aside, there are many concepts that I didn’t get to include in this post such as the concepts of sadism, masochism, fetishism, and perversion. Enjoyment (jouissance) is not restricted to ideological norms such as happiness. It could be things that causes us pain and suffering. In fact, Lacan relates jouissance to a form of suffering. Jouissance is a big complicated concept that deserves specialized attention because it is related to Freud’s infamous concepts known as the “death drive” and “repetition compulsion” (from a book called, Beyond the Pleasure Principle). Jouissance is a form of repetition that can be experienced through partial drives. Remember that the partial drives are “mechanical” because it constantly repeats—like replaying your favorite song or film. The reason you replay it is because you are always only partially satisfied. You can never get enough of it. There is always something left to desire.
While jouissance cannot be fully recognized, its presence can be experienced in bits and pieces through speech and writing. But because we are always castrated speaking subjects who are prohibited by the laws of the Symbolic Other, we can never fully experience jouissance. Jouissance is like the engine of desire that gets filtered through the symbolic and are found with our partial drives as it circulates the object cause of desire (a). The closer we are to object a (or pure jouissance), the more anxious we get because this is where we encounter our primal repression where no symbolic language can represent (this is what Lacan refer as the “real” in every sense of the word).
Perhaps some of you might ask whether or not Lacanian psychoanalysis actually works—or whether any forms of psychoanalysis works at all. The short answer is that it works, but it takes a lot of time. Different analysts also have different psychoanalytic orientations and approaches. Freudians, Kleinians (Melanie Klein, who significantly influenced Lacan), and Post-Kleinians are usually the most common. Lacanian analysts are rare in the clinical circle because Lacan got banned from the IPA. There certainly are practicing Lacanian analysts such as Jacques Alain-Miller and Bruce Fink (both are super well known in the Lacanian circle). In general, it seems that psychoanalysis has been a discipline which existed “on the side”. It is definitely a lot more popular in France and other European countries. In North America, the “scientific methods” such as Cognitive Behavioral Therapy (CBT) and Acceptance and Commitment Therapy (ACT) are much more popular choices. There are also other things that makes clinical psychoanalysis not as popular as CBT and ACT. First, psychoanalysis is really intense because you have to meet with the analyst 2-3 times a week. This means that second, it gets really expensive and not many people can afford it. We also have to factor in compatibility because the analysand must feel comfortable with the analyst since they have to open up to them.
There are also many other psychoanalytic concepts that needs to be accounted for in a clinical setting, such as transference and counter-transference which is another major component of psychoanalysis. In a clinical setting, it is the analysand who directs the sessions, not the analyst. The analyst sits behind the analysand to avoid transference.
The type of psychoanalysis that most scholars study are often referred as “theoretical psychoanalysis” which is a little different to “clinical psychoanalysis”. The obvious difference is that a clinical analyst won’t be like “hey, you actually want to sleep with your mother” (not very therapeutic). In reality, the clinical analyst’s job is to identify and restructure the analysand’s unconscious patterns, defense mechanisms, and help solve other problems that the analysand experiences (i.e. trauma, etc). Psychoanalysis holds the view that we are all neurotics simply because we can never figure out what the Other wants. It’s just that some of us are more neurotic than others. This leads to interesting questions such as whether or not if there is such thing as someone who is “mentally healthy”. Regardless, the psychoanalyst’s goal is to reduce your neurotic symptoms by studying your unconscious thought patterns, primal fantasy and engage with the dialectics of desire.