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For Lacan, the driving-force behind the creation of the ego as mirror-image was the prior experience of the phantasy of the fragmented body. "Lacan was not a Kleinian, though he was the first in France…to decipher and praise her work," [7] but "the threatening and regressive phantasy of 'the body-in-pieces'…is explicitly related by Lacan to Melanie Klein's paranoid position."
The Symbolic (or Symbolic Order of the Borromean knot) [1] is the order in the unconscious that gives rise to subjectivity and bridges intersubjectivity between two subjects [citation needed]; an example is Jacques Lacan's idea of desire as the desire of the Other, maintained by the Symbolic's subjectification of the Other into speech. [2]
Lacan's shift from a lingual psychoanalysis to a topological psychoanalysis concluded with the status of the sinthome as unanalyzable. The seminar on the sinthome extends the theory of the Borromean knot, which in the RSI (Real, Symbolic, Imaginary) seminar had been proposed as the structure of the subject by adding the sinthome as the fourth ring to the triad already mentioned, tying together ...
In other words, the mirror image initiates and then aids, like a crutch, the process of the formation of an integrated sense of self. In the mirror stage a "misunderstanding" ( méconnaissance ) constitutes the ego—the "me" ( moi ) becomes alienated from itself through the introduction of an imaginary dimension to the subject.
Lacan uses his concept of the letter to distance himself from the Jungian approach to symbols and the unconscious.Whereas Jung believes that there is a collective unconscious which works with symbolic archetypes, Lacan insists that we must read the productions of the unconscious à la lettre - in other words, literally to the letter (or, more specifically, the concept of the letter which Lacan ...
Discourse, in the first place, refers to a point where speech and language intersect. The four discourses represent the four possible formulations of the symbolic network which social bonds can take and can be expressed as the permutations of a four-term configuration showing the relative positions—the agent, the other, the product and the truth—of four terms, the subject, the master ...
For Lacan "the Other must first of all be considered a locus in which speech is constituted," so that the other as another subject is secondary to the other as symbolic order. [52] We can speak of the other as a subject in a secondary sense only when a subject occupies this position and thereby embodies the other for another subject.
Différance and deconstruction are attempts to understand this web of language, to search, in Derrida's words, for the "other of language". [15] This "other of language" is close to what Anglophone Philosophy calls the Reference of a word. There is a deferment of meaning with each act of re-reading.