Relational Trouble: Reply to Commentaries

This reply to the commentaries by Corbett, Hansell, and Stern explores whether Lacan's concept of the real can—or should—be translated into more readily recognizable terms. It extends our previous discussion of impossibility by arguing that not all ideas and experiences can be brought within the realm of the known and familiar. We suggest that impossibilities of meaning should not be understood primarily in phenomenological terms, and we demur from the assessment that our concept of impossibility offers nothing for clinical work. Claiming that what resists meaning also impedes relationality, we encourage relational theorists to address the nonrelational processes that subtend relationality, including the relation between analyst and patient. We acknowledge that the theory of impossibility—or what we now call “negative mediation”—raises a fundamental challenge to relational theory, but we insist that disruptions of relationality need not be considered pathological. Taking into account the nonrelational may enhance rather than impoverish relational psychoanalysis.     

Reconfiguring Gender with John Dewey: Habit,Bodies, and Cultural Change

This paper demonstrates how John Dewey's notion of habit can help us understand gender as a constitutive structure of bodily existence. Bringing Dewey's pragmatism in conjunction with Judith Butler's concept of performativity, 1 provide an account of how rigid binary configurations of gender might be transformed at the level of both individual habit and cultural construct.     

Beyond Essentialism and Constructivism: Commentary on Paper by Cynthia Dyess and Tim Dean

The author comments on Dean and Dyess's “Gender: The Impossibility of Meaning.” They provide a valuable critique, based on Lacan's work, of postmodern gender theories. However, Dean and Dyess's argument for the “impossibility of meaning” in regard to gender may erect a new false dichotomy (gender as endless possibility versus gender as total impossibility) in place of the problematic dichotomy (gender essentialism versus gender constructivism) they so usefully deconstruct.     

Better Identity Politics

Suchet's paper is an inspiring demonstration of the power of openness and vulnerability. It offers a clinically daring and theoretically far-reaching account of the transformation that can sometimes occur in the psychoanalytic relationship. My commentary focuses on two of the paper's major threads: the interplay of subjective experience, intersubjective space, and collective forces, and the ethical dimension of the psychoanalytic project. From the outset, the meeting between Ara and Suchet is not only a meeting of bodies and minds, but also a meeting of collective histories and politics. Suchet finds, and in her account powerfully demonstrates, that addressing her patient's trouble requires an exploration of how collective traumas and political narratives infuse the possibilities of intersubjective exchange and subjective meaning. In my commentary I trace and elaborate on the trajectory of this analytic process, contemplating the ways in which identities and identifications involve both familial and social attachments. I attempt to highlight Suchet's contribution to our understanding of how what happens, and is made meaningful, in the register of collective identification and experience, forms the very substance of subjective and intersubjective life, and should be therefore formulated as an intrinsic aspect of the analytic endeavour. Turning to Suchet's engagement with the philosophy of Emmanuel Levinas, I consider her drive to reach beyond the traditional boundaries of psychoanalytic discourse. Following the same drive, I add some ideas developed by Theodor Adorno, as means of illustrating the trouble and the potential for reconciliation inherent in the experience and politics of identity.     

Who speaks? Who looks? Who feels? Point of view in autobiographical narratives1

In this paper, the author aims to substantiate Freud's claim that neurotic illness creates gaps in autobiographical narratives in terms of the narrator's stating and inducing perspectives. He sketches out the role of narrative perspective and the joint taking of a shared perspective by analyst and patient in psychoanalytic therapy. He introduces four ways of representing perspectives in narratives. Three degrees of narrative distortion are exemplifi ed by three excerpts from life narratives and explored in terms of narrative perspective representation. The most comprehensive perspective representation is achieved in the fi rst example by explicitly stating the present perspective of the narrator as well as the past perspective of the story's protagonist by use of mental verbs. In the second narrative, exclusive use of linguistic forms for inducing the protagonist's perspective both overwhelms the narrator and gives the listener an incomplete picture of what happened. Inconsistent motives, denial of responsibility and omission of detail render the third narrative even more diffi cult to follow. The author discusses the clinical signifi cance of this exploratory analysis of perspectives in narratives in terms of claiming responsibility for one's past action and of level of defence mechanisms, and by highlighting the emotional impact on listeners, which the author suggests is the stronger the more perspectives are left out. He discusses analogies to countertransference. The analysis of narrative perspectives offers an approach for systematic research in psychoanalytic practice.     

Strangers to Ourselves: Exploring the Limits and Potentials of the Analyst's Self Awareness in Self- and Mutual Analysis

The analyst's self-analysis—originally fashioned on Freud's solo foray into his own unconscious mind—continues to play an important psychoanalytic role. A summary of relevant literature is presented that includes recent relational psychoanalytic and neuroscientific data. Three major findings emerge: First, analysts' achievement of self-awareness in the analytic setting is clearly limited, more limited than we might like to admit, especially when we act alone; second, analysts reaching clinical self-awareness is a mutual, interactive process that, in addition to psychological processes, can be understood on the basis of operations uncovered by neuroscience, especially the mirror neuron system; third, accordingly, a form of “mutual” analysis is seen as an indispensable element of the analytic process. Analysts' achievement of self-awareness is discussed with a particular focus on our intrinsic relationality, and on mentalization, self-reflexivity, new relational experience, and therapeutic action. Illustrative case material is discussed.     

True Identities: From Performativity to Festival

Some feminists have criticized Judith Butler's theory of performativity for providing an insufficient account of agency. In this article I first defend her against such charges by appealing to two themes central to Hans‐Georg Gadamer's hermeneutics. I compare her emphasis on the sociohistorical nature of agency with Gadamer's insistence on the historical nature of knowledge, and I examine the significance Butler assigns to repetition and note its affinities with Gadamer's conception of play. In the final part of the article I argue that in spite of providing an adequate account of agency, Butler's theory of performativity provides no way to allow us to evaluate performances. I show how Gadamer's account of festival, which builds on his concept of play, is useful in helping us make sense of how we might delineate true from false performances, and thus identities.     

Some Patterns and Processes of Women's Faith Development

Drawing on Fowler's faith development theory and feminist theological and psychological studies of women's faith, as well as feminist research principles, open-ended interviews were used to explore the faith lives of 30 Christian or post-Christian women. Findings are presented in terms of two main categories. First, six processes of faithing are identified: these are strategies by which the women discerned and embodied shape, pattern and meaning in their life experience. Second, three major generative themes are identified which, it is suggested, represent key patterns in the women's faith. The three themes of paralysis, awakenings and relationality are described and discussed. The findings challenge Fowler's claim to provide a normative account of faith development, and reveal aspects of women's experience which require fuller attention in future research.     

Judith Butler's Critique of Violence and the Legacy of Monique Wittig

Although Judith Butler's theorization of violence has begun to receive growing scholarly attention, the feminist theoretical background of her notion of violence remains unexplored. In order to fill this lacuna, this article explicates the feminist genealogy of Butler's notion of violence. I argue that Butler's theorization of violence can be traced back to Gender Trouble, to her discussion of Monique Wittig's argument that the binary categorization of sex can be conceived as a form of discursive violence. I contend, first, that Butler starts to develop her notion of “gender violence” on the basis of her reading of Wittig, and second, that Butler's more recent writings on military violence and the ethics of nonviolence build on her early interpretation of Wittig. On the basis of my reading, I suggest, in contrast to recent criticism, that Butler's later critique of violence is not at odds with but rather expands upon her prior work on violence.     

The Limits of Social Construction: Commentary on Paper by Cynthia Dyess and Tim Dean

The insufficiencies that Joan Copjec finds in the work of Judith Butler are the same kind Dyess and Dean want to alert us to in relational psychoanalysis. Two dangers of this nature are reification (that is, the relational position's becoming “the Book”) and a flirtation with superficiality (a potential outcome of believing that all experience can be understood in the terms of social relatedness). Theorizing “the impossibility of meaning” may be a first step in addressing these problems without having to limit the terms of the discussion to nature and nurture, or essence and social construction. But the idea of the Real is inextricably interrelated with, and mutually defined by, other parts of Lacan's theory. And so, if we simply import into relational psychoanalysis Lacan's conception of the Real, we are mixing apples and oranges and thereby risking conceptual confusion. We should instead use Lacan's idea as inspiration for the construction of a conception of “the impossibility of meaning” that can be used in theorizing the particular kind of problems relational psychoanalysis sets itself.     

Spilling All Over the “Wide Fields of Our Passions”: Frye,Butler, Wittgenstein and the Context(s) of Attention,Intention and Identity (Or: From Arm Wrestling Duck to Abject Being to Lesbian Feminist)

I argue for a Wittgensteinian reading of Judith Butler's performative conception of identity in light of Marilyn Frye's analysis of lesbian as nonexistent and Butler's analysis of abject. I suggest that the attempt to articulate a performative lesbian identity must take seriously the contexts within which abjection is vital to maintaining gender, exposing the intimate link between context and the formulation of intention, and shedding light on possible lesbian identities irreducible to abjection.     

Memory,Quasi-memory,and Pseudo-quasi-memory

Bishop Butler objected to Locke's theory of personal identity on the grounds that memory presupposes personal identity. Most of those sympathetic with Locke's account have accepted Butler's criticism, and have sought to devise a theory of personal identity in the spirit of Locke's that avoids Butler's circularity objection. John McDowell has argued that even the more recent accounts of personal identity are vulnerable to the kind of objection Butler raised against Locke's own account. I criticize McDowell's stance, drawing on a distinction introduced by Annalisa Coliva between two types of immunity to error through misidentification.     

Narrating career,positioning identity and constructing gender in an Italian adolescent's personal narratives

This article explores identity career narratives as a gendered and gendering discourse. The ‘gender differences’ approach to career development conceives of gender as a dichotomous and fixed variable influencing various aspects of career. In contrast to this mainstream approach, the paper adopts a post-structural view and reads identity and gender in terms of performativity, that is to say, constituted through the productive power of discourses. Through a detailed analysis of a text written by Giada, an adolescent involved in a career counseling project in Italy, we analyze how her career narratives implicate and constitute gender in their telling. In particular, we present the discourses that frame Giada's career narrative and we highlight how these discourses position Giada as a woman and as female. These discourses can be read as regulatory discourses: shaping and reflecting particular understandings of gender. However, we also highlight Giada's agency in questioning the regulatory practice of such discourses through linguistic acts. In the conclusions, we further explore the potential implications of these research findings for a rethinking of career counseling research and practice.     

APORETIC POSSIBILITIES IN CATHERINE KELLER'S CLOUD OF THE IMPOSSIBLE

In stressing the beauty of ignorance, of not knowing in the usual manner, Catherine Keller's Cloud of the Impossible evokes the death of a metaphysical (A)uthorial presence and the dissolution of closed systems of meaning. In this article, I view her text as part of a crisis of modernity that challenges dominant theological pathways, on which certain problematic views of the human have been constructed. In my reading, Keller's Cloud enriches humanistic thinking in the West and I explore the themes it shares with my own work in religious naturalism: there is no escape from the radical relationality and the irreducible materiality that structure human existence. I also emphasize that textual strategies are mere seductive, disembodied abstractions without acknowledging the force of materiality. Materiality matters; and I explore ways in which religious naturalism demonstrates how it does. In light of Keller's rich analysis, I focus on a “learned ignorance” that accompanies all of our limited interpretations emerging from the shifting, precarious positionalities as we rethink our relationality to each other and to all that it is.     

From body to body: A post‐gender politics for the cosmic homo1

This article engages in establishing some common ground, some human and humane politics for the global Luther, in contradistinction to the focus in much recent scholarship on difference/s as an almost hegemonic way of understanding human life. The aim is to move beyond feminist, poststructuralist, and postcolonial theories to a post‐gender politics by employing Judith Butler's concepts of performativity and “abject” bodies. Homo, the human being, will be the hermeneutical key for examining Luther's understanding of God's creation and incarnation as well as of baptism, the Lord's Supper, and the church. The aim is that of searching out Luther's differing performances of body, from the carnal body of the incarnate Christ and the human body to the spiritual body of church and community, and how these matter, materialize and intersect in the body of Christ as one body/homo.     

Remember Where You Come From: Dissociative Process in Multicultural Individuals

Psychoanalysts participate in the internal constructs and the external exigencies of the people with whom they work, sitting where society and individuality cross paths. Yet, much of psychoanalytic writing mutes culture's bass line from the self's composition, even though every gesture—not to mention every word—evinces the cultural world in the analyst's room. Psychic disconnection takes place as the analyst decontextualizes an individual's personality from cultural reality in a dissociative process that compromises the analytic work. Cultural truths are very much a part of that work's mutuality. Social history underscores the motivations of the seekers and the providers of psychoanalysis and psychotherapy. Interpretations, enactments, and the relationship's construction unconsciously replicate unexamined tenets of analysts' cultural belief system. If analysts don't connect the dynamic process in which they work to social influence, they and the people who consult with them will inevitably wall off access to transformative meaning. Increased consciousness about how culture affects the therapeutic relationship inspires change. This paper presents three clinical examples in which culture was openly acknowledged as another actor in the psychoanalytic relationship. Two persons working together from and within cultural history create a common language: the dream of a better life.     

The Unaccountable Subject: Judith Butler and the Social Conditions of Intersubjective Agency

Judith Butler's Kritik der ethischen Gewalt 1 represents a significant refinement of her position on the relationship between the construction of the subject and her social subjection. While Butler's earlier texts reflect a somewhat restricted notion of agency, her Adorno Lectures formulate a notion of agency that extends beyond mere resistance. This essay traces the development of Butler's account of agency and evaluates it in light of feminist projects of social transformation.     

Constitutivism,Error, and Moral Responsibility in Bishop Butler's Ethics

In his writings on moral philosophy, Bishop Joseph Butler adopts an identifiably “constitutivist” strategy because he seeks to ground normativity in features of agency. Butler's constitutivist strategy deserves our attention both because he is an influential precursor to much modern moral philosophy and because it sheds light on current debates about constitutivism. For example, Butler's approach can easily satisfy the “error constraint” that is often thought to derail modern constitutivist approaches. It does this by defining actions relative to the kind of being who performs them, instead of relative to the circumstances of their performance. This gives Butler a conceptually stable account of something that is both fully an action yet morally bad, for which an agent might be held morally responsible. Should modern constitutivists wish to model their views on Butler's in order to satisfy the error constraint, they need not adopt all his theological and other commitments, but they will have to avoid the currently popular constitutivist strategy of deriving normative force from the inescapability of a given principle.     

Disability, race/ethnicity and gender: themes of cultural oppression, acts of individual resistance

Community psychologists have called for research on human diversity and interactions between individuals and society with a focus on oppression. This study examines learning disabilities as they co-occur with other sociopolitical minority statuses. We examined dominant cultural narratives of and individual responses to learning disability, race/ethnicity and gender identified by low-income men and women of color with learning disabilities. Our qualitative analysis identified cultural narratives that suggest that: (1a) individuals with learning disabilities are perceived as having an illegitimate impairment and being of lower intellectual ability and unworthy; (1b) having an invisible disability facilitates passing as nondisabled, thereby lessening disability discrimination from within racial/ethnic groups; (1c) having a learning disability detracts from positive gender expectations and exacerbates negative ones; and (1d) gender and racial/ethnic narratives are relevant for individuals with learning disabilities. Our analysis also identified two overarching individual acts of resistance used to thwart internalization of oppressive cultural narratives: (2a) removing self from oppressive environments and (2b) reframing dominant cultural narratives (including discounting the validity of negative messages, using negative narratives for motivation, and engaging in positive self-talk). We discuss findings in relation to extant research and theory and consider implications for research, theory, and practice.