DESIRE AND RESPONSIBILITY: THE ETHICS OF COUNTERTRANSFERENCE EXPERIENCE

The analyst's desire expressed in impactful wishes and intentions is foundational to countertransference experience, yet undertheorized in the literature. The “wider” countertransference view, associated with neo‐Kleinian theory, obscures the nature of countertransference and the analyst's contribution to it. A systematic analysis of the logic of desire as an intentional mental state is presented. Racker's (1957) talion law and Lacan's (1992) theory of the dual relation illustrate the problems that obtain with a wholesale embrace of the wider countertransference perspective. The ethical burden placed on the analyst in light of the role played by desire in countertransference is substantial. Lacan's ethics of desire and Benjamin's (2004) concept of the moral third are discussed.     

Psychosomatic Health: The Body and the Word

Abstract

Why do men get firsts and women gets seconds? This question is currently being debated by some in Oxford University, but not elsewhere, where men's educational under-achievement - in secondary-school league tables, for instance (see, e.g., Phillips 1993) - is more often a matter of concern. Stephen Frosh (1998) has considered both issues in terms of the way young men are constructed and construct themselves through performing and acting on prevailing stereotypes about men and masculinity. These stereotypes include recklessness, not caution, which Maryanne Martin (1998) says contributes to men getting firsts at Oxford by virtue of this trait being rewarded by Oxford University's tutorial and examination system.

In the following pages I too will talk about the equation of men with recklessness. Or, more accurately, I will talk about the way in which men and women act on nightmares and dreams that often glorify men, not least as reckless heroes, in large part because, despite the gains of feminism, glory is still more often men's than women's prerogative in male-dominated society, of which Oxford University is a prime example. I too will consider how this might contribute to men more often getting firsts, and to women more often getting seconds in finals in Oxford. I will end with some implications of my findings for therapy - at least, for the kind of therapy I do as a Freudian therapist. I will therefore begin with Freud.     

Narrating a Fantasmatic Unity: On the Contemporary Sinophone Discourse of China’s Civilizational Subjectivity

A powerful discourse centered on China’s civilizational subjectivity has emerged in the Sinophone intellectual world since the early 2000s. Among many promoters of this intellectual trend, Gan Yang, together with his slogan of the “fusion of three traditions,” is indeed most influential. This study employs Lacanian psychoanalytic technics to tackle Gan Yang’s thesis, treating the latter not just an object for textual analysis, but more deeply (and fruitfully), that for psychoanalysis. The findings of the study reveal the presence of a fantasmatic structure framing and guaranteeing Gan’s (sharply inconsistent) vision of China’s civilizational subjectivity. Such fantasmatic formation can be referred to as the “Great Dragon fantasy”—a fantasy about China’s civilizational unity and glory.     

The Alienating Mirror: Toward a Hegelian Critique of Lacan on Ego-Formation

This article brings out certain philosophical difficulties in Lacan’s account of the mirror stage, the initial moment of the subject’s development. For Lacan, the “original organization of the forms of the ego” is “precipitated” in an infant’s self-recognition in a mirror image; this event is explicitly prior to any social interactions. A Hegelian objection to the Lacanian account argues that social interaction and recognition of others by infants are necessary prerequisites for infants’ capacity to recognize themselves in a mirror image. Thus mutual recognition with another, rather than self-recognition in a mirror, is what makes possible subsequent ego-formation and self-consciousness. This intersubjective critique suggests that many of the psychoanalytic consequences that Lacan derives from the mirror stage (e.g., alienation, narcissism, and aggressivity) may need to be rethought.

The Gap Between: Being and Knowing in Zen Buddhism and Psychoanalysis

The author discusses various relationships derived from the image of gap, precipice, and abyss with specific emphasis on interacting dynamics between being and knowing as explicated in the Zen Buddhist teachings of Hui-neng and in the psychoanalytic writings of Wilfred Bion. While of significant value to psychoanalysis, it is argued that symbolic meanings can occlude the actuality of the analysand's or of the spiritual seeker's affective experiencing, particularly concerning the human tendency to concretize experiential states engendered through meditation and/or the psychoanalytic encounter. The author draws from Matte-Blanco's explication of symmetrical and asymmetrical perceptual modalities to discuss the fluid nature of spiritual experiencing, paradoxical coexistence of ultimate and relative realities and reciprocal dynamics and identities between states of experiencing that might otherwise appear opposed. The primacy of experiencing for both disciplines, particularly concerning the experiencing subject's momentary state of consciousness, forms a central theme for both Zen and psychoanalysis. Brief clinical vignettes support and illuminate the author's points.     

Interpretation as a misunderstanding

In the following article ‘who’ as the agent in the clinical session becomes questioned. By speaking we are introduced in the world of misunderstanding, where we are not merely speaking but being spoken to. Listening to what is being said and in this way misunderstanding what the patient is trying to say helps us in order to locate where the subject of the unconscious places himself in relation to the desire of the Other. In the article, it is conveyed how interpretation is not something that clarifies or explains to the patient his difficulties, but instead locates them by letting them take part in the session. In Lacanian psychoanalysis, locating the subject of the unconscious is crucial as this gives the patient a clue about where they place themselves in relation to the Other. This is why cutting the session is an essential element of its technique, as it stops in this way something that can disturb or hide where the subject of the unconscious has appeared. This allows patients to experience where they are gratifying themselves in their own difficulty. Interpretation is not speaking about the truth but instead, making the truth present in the session.     

Society’s Symbolic Order and Political Trials: Toward Sacrificing the Self for the “Big Other”

The need to establish a borderline between legitimate and illegitimate political trial is one of the central societal discourses. In this paper the author claims that the issues are complex and that a political trial can remain legitimate as long as it is not dealing with a confrontation with the symbolic order on which the society (and the court itself) is founded and as long as the subject (or action) it is dealing with does not threaten the symbolic order’s (or the “Big Other”) existence. When the symbolic order’s existence is in danger, the court is bound to participate in an act of “sacrifice” that is intended to protect the “order.” The author uses Jacques Lacan’s psychoanalytic theory of the “Big Other” (and its development to ideological-political terms) in examining three categories of sacrifice. Through these categories the author claims that in extreme cases of confrontation with the existence of the symbolic order, the court cannot remain objective and it would be difficult to justify the trial as legitimate (especially in historical perspective).